"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)
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.
Since the upper hand was with the Muslims in Medina, the Prophet (pbuh) strictly warned against any maltreatment of people of other faiths. He said,
“Beware! Whoever is cruel and hard on a non-Muslim minority, or curtails their rights, or burdens them with more than they can bear, or takes anything from them against their free will; I (Prophet Muhammad) will complain against the person on the Day of Judgment.”
(Abu Dawud)
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.
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