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EXCLUSIVIST  SCRIPTURE 

        The image Islam developed throughout years is that of an opponent of other cultures.  It gained such reputation owing to the increasing amount of radical Muslim groups expressing their hatred toward the west.  Interestingly, upon the analysis of the Qur’an, one discovers a quite different picture of the Islamic faith; that of religious unity and tolerance.  Nowhere does the Qur’an exclude other believers from the possibility of enjoying the “kingdom of God” no matter what their affiliations.  This paper will present several approaches of the Qur’an towards other religions:  its opposition against groupisms, its belief in the unity of all faiths, as well as its recognition of the religious diversity as a part of God’s plan.  Finally, the paper will look at the alleged tendencies in Islam to convert others by force.

        The unity of God and oneness of humanity represent two of the main cornerstones of Islam. [1]   The doctrine of tawhid states that God is one. [2]   Furthermore, Islam ascertains that the faith in one God is what unites, or should unite, all believers disregarding their sectarian association.  God in the Qur’an does not address the Arabs but the believers [3] and pledges for the divisions between sects to end (42:11).  Qur’an calls to stop all groupisms.  How could the Islam be blamed for exclusivist view of other religions if the universality of religion constitutes one of its greatest tenets?  Islam believes that within all human beings dwells the intrinsic disposition toward God, a universal belief in God, or deen. [4]   Islam never arose to begin a new faith but to awaken the essence of it regardless of the particular affiliations. [5]   The very name Islam translated as “devotion to God” [6] stands as a witness to the ideal it represents-unity and faith in God.  Unlike “Judaism” or “Christianity”, it does not denote any particular religious group.  It opposes such an approach.

        Qur’an teaches that the divine truth, unlike people, cannot be divided. [7]   Din, faith, remains the same throughout religions no matter what their Shari’a prescribes. [8]   The differences in rituals do not defy the inherent unity of God, oneness of God.  The source behind these distinct observances and seemingly contrasting messages is always the same, one God. [9]   In fact, Islam recognizes all the other prophets that have been sent to declare messages from God and to introduce different “acts of devotion” in various nations (10:47, 13:7, 16:36, 22:67).  Islam does not exclude the religions founded on other prophets.  It is in the Islamic creed to embrace their message, be it Jesus, Moses, and others (2:136, 2:285, 3:84).  As Azad reveals, “the discrimination between prophets amounts to a denial of the Din of God itself which recognizes them all without distinction” [10] (2:3-4).  Islam, then, does not represent the exclusivist religion.  On the contrary, it encompasses and embraces others.

        Furthermore, the Muslim religion teaches that as long as people believe in God and live rightly doing good deeds, they are safe and it will not matter what creed they belong to (4:122-124, 2:112, 2:62, 2:171).  Faith and deed constitute the only means of salvation and one does not need to convert to be a Muslim to enjoy God’s glory.  Religion and God is one for all the mankind.

        Qur’an abounds in other examples that serve as the evidence of Islam’s tolerance toward other religions.  The sheer acknowledgment of the religious diversity as a part of God’s plan toward humanity is one of them.  The Qur’an is certainly aware of the plurality of various worldviews.

                                      You are not worshipping what I worship.

                                       I am not worshipping what you worship.

                                       …To you your religion, and to me my religion. [11]

  Qur’an admits that people will always differ ((11-118, 5:48).  It accepts the believers of other faiths by allowing Muslims to marry women from other groups [12] as well as to dine with them. [13]   It clarifies that the racial diversity represents a sign of God’s power (30:22, 49:13) as well as it facilitates the competition between people to do better and better deeds (2:148). [14]

        Furthermore, Qur’an acknowledges religious variety as a necessary step in fulfilling God’s plan.    As such it does not aim to force Islam on anyone not willing to commit to it.  Faith must be based on strong conviction.  In order for God’s plan to separate the righteous ones from the evildoers to come into effect, humanity must be given a freedom of choice.  Freedom of religion, as a matter of fact, represents one of four rights that the lawyers of Islam recognized as fundamental freedoms of the Muslim creed. [15]   How else will God’s Final Judgment be executed if we are not offered multitude of options to follow?  It will be then, not now, that the justice and judgment will fall upon the humans (99:7-8, 22:8-10, 22:16-17, 23:117). 

        There can be no force in religion (2:256).  Muhammad came not as a people “keeper” but as a “warner” only (17:105-107, 6:104).  Even the Prophet himself received reprimands from God regarding his excessive zeal to preach Islam to everyone around (10:99, 6:33-35).  God instructs Muhammad that if He willed so He would have made the entire population as one.  Since it is not so, God wishes so (5:52-53).  Therefore, no hostility can ever flourish towards others (2:193)-God does not like aggressors (2:190).  Islam should be preached but solely with the purpose to invite others-not convert them by force. [16]

        From this brief analysis, it should appear slightly clearer why Islam should not be looked upon as a religion full of hatred, anger, and intolerance.  Unity of all humans in their belief in God represents one of Islamic fundamental creeds.  Despite the quite negative picture of Muslims that has been instilled in the ignorant of the Qur’an message world population, the ideal Islam stands for is that of tolerance and oneness of all.  It strongly opposes any forms of groupisms as well as it calls for the true devotion to one God regardless of a specific affiliation.  It does not attempt to exclude or convert others by force but solely offers what, it believes, is the path to higher spirituality.    

BIBLIOGRAPHY:

Abu-Hamdiyyah, The Qur’an-An Introduction, Routledge, London, 2000

Ali, M., The Living Thoughts of the Prophet Muhammad, Cassell, London, 1947

Ali, M. M., The Holy Qur’an, Ahmadiyyah Anjuman Isha’at Islam, Lahore, 1995

Ali, M. M., The Religion of Islam, The Ahmadiyyah Anjuman Ishta’at Islam, Lahore, 1950

Azad, M. A. K., Basic Concepts of the Qur’an, The Academy of Islamic Studies, Agapura, 1958

Esack, F., Qur’an; Liberation & Pluralism, Oneworld, Oxford, 1997

Haleem, M. A., Understanding The Qur’an; Themes and Style, I. B. Tauris Publishers, London, 1999

Izutsu, T., The Structure of the Ethical Terms in the Qur’an, Keio Institute of Philological Studies, Mita, 1959

Rahman, F., Major Themes of the Qur’an, Bibliotheca Islamica, Minneapolis, 1980

Riddell, P. G. and Cotterell, P., Islam in Context; Past, Present, and Future, Baker Academic, Grand Rapids, 2003