Islam's response to a contemporary world problems (5)

In the previous instalment (number 4) we dealt with the issue of whether Salvation could be monipolised by any religion. 

Continuing with the development of the theme we have set ourselves, in this chapter we will discuss the promotion of harmony and mutual respect between religions.

Promoting harmony and mutual respect between religions

The Holy Qur'an states in no uncertain terms that it is not only Muslims who stand firmly on the truth and who commend and dispense justice and virtue among the followers of other faiths. There are also other people who are in the same situation.

This is the attitude that the world of religion as a whole should adopt today to improve the quality of the relationship with other faiths. Religious peace cannot be achieved without cultivating such attitudes of tolerance, magnanimity and human understanding towards people of other faiths.

Referring to world religions in general, the Holy Qur'an states:

وَمِمَّنۡ خَلَقۡنَاۤ اُمَّۃٌ یَّہۡدُوۡنَ بِالۡحَقِّ وَبِہٖ یَعۡدِلُوۡنَ بِالۡحَقِّ وَبِہٖ یَعۡدِلُوۡنَ 

Among those whom We have created are people who guide men with truth and do justice with it (Q.7: Al-A'raf: 182).

The concept of universality

From time immemorial, various philosophers have dreamt of a time when mankind could unite as one great family under a single banner. This concept of the unification of mankind has been held not only by political thinkers but also by economists and sociologists. But nowhere has this idea been pursued more vigorously than in the field of religion.

Although Islam also shares this view with other religions (some of them possessing ambitious programmes of world domination), nevertheless, in this apparent communality, Islam maintains a distinctly different attitude to ambitious claims such as the one mentioned above. 

From time immemorial, various philosophers have dreamt of a time when mankind could unite as one great family under a single banner. This concept of the unification of mankind has been held not only by political thinkers but also by economists and sociologists. But nowhere has this idea been pursued more vigorously than in the field of religion.

Although Islam also shares this view with other religions (some of them possessing ambitious programmes of world domination), nevertheless, in this apparent communality, Islam maintains a distinctly different attitude to ambitious claims such as the one mentioned above. This is not the place to develop this controversial issue in depth and debate which religion God has appointed to unify all mankind under a single divine banner. But it is very important to understand the implications of such claims by more than one religion in the world. If two, three or four powerful religions, of long-established historical tradition, simultaneously claim to be universal religions, will they not create enormous confusion and uncertainty on a large scale in the minds of human beings? Does not their mutual rivalry and drive for domination pose a real and significant threat to world peace ?

Such global moves by religions are in themselves a matter of grave concern. But add the danger of such movements in the hands of fanatical, irresponsible and intolerant leaders and it follows that such risks are manifold and more real than academic.

In the case of Islam, unfortunately, there is widespread propaganda that Islam promotes the use of force, wherever necessary, to spread its ideology. Such ideas emanate not only from Islam's opponents but also from the medieval-minded Muslim "clergy".

Obviously, if one religion goes on the offensive, the others have the right to defend themselves with the same weapons.

Obviously, we disagree with and strongly reject the notion that Islam advocates the use of force for ideological dissemination, but we will return to this aspect later.

Let us first examine the rationality of such a declaration by any faith in the world. Can any religion - Islam, Christianity, or any other - be universal in its Message in the sense that the Message is applicable to all human beings in the world, whatever their colour, race or nationality? What about the multitude of racial, tribal patterns, national traditions, social and cultural habits?

The concept of universality as proposed by religions must not only transcend geographical and national barriers but must also transcend time. Therefore, the question would be: can a religion be eternal, that is, can the teachings of a religion be equally applicable to the people of this age as well as to those of a thousand years ago, and to those of a thousand years from now? Even if a religion were globally accepted by the whole of humanity, how could such a religion be competent to meet the needs of the future generation?

It is up to the followers of each religion to suggest how the teachings of their respective religion propose to solve the problems posed. On behalf of Islam, however, I will attempt to briefly summarise the Islamic response to these questions.
 

human psyche. Islam emphasises that any religion that is rooted in the human psyche transcends time and space. The human psyche remains unchanging. Therefore, religion that is truly rooted in the human psyche becomes likewise unalterable, provided it does not overly compromise with the transient situations that man passes through in any age as he progresses forward. If religion adheres to these principles emanating from the human psyche, such a religion has the logical potential to become a universal religion.

Islam takes a step forward. In its unique comprehensive attitude, it describes all world religions as possessing to some extent this character of universality. As such, in every divinely revealed religion, there is always a central core of teaching that is linked to the human psyche and to eternal truth. This core of religions remains unchanged until the followers of such a religion corrupt the teaching at a later period of time.

The following verses explain the issue in question:

وَمَاۤ اُمِرُوۡۤا اِلَّا لِیَعۡبُدُوا اللّٰہَ اللّٰہَ مُخۡلِصِیۡنَ لَہُ الدِّیۡنَ ۬ۙ حُنَفَآءَ وَیُقِیۡمُوا الصَّلٰوۃَ وَیُؤۡتُوا الزَّکٰوۃَ وَذٰلِکَ وَذٰلِکَ دِیۡنُ دِیۡنُ الۡقَیِّمَۃِ الۡقَیِّمَۃِ ؕ

And they (the People of the Book) were commanded nothing but to serve Allah, to be sincere to Him in obedience, to be upright, to perform the Prayer and to pay Zakat. That is the religion of the people of the straight path. (Q. 98: Al-Bayyinah: 6)

فَاَقِمۡ وَجۡہَکَ لِلدِّیۡنِ لِلدِّیۡنِ حَنِیۡفًا ؕ فِطۡرَتَ فِطۡرَتَ اللّٰہِ الَّتِیۡ فَطَرَ النَّاسَ عَلَیۡہَا ؕ لَا تَبۡدِیۡلَ لِخَلۡقِ اللّٰہِ ؕ ذٰلِکَ ذٰلِکَ الدِّیۡنُ الۡقَیِّمُ ٭ۙ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ

So direct your face to the service of religion as one dedicated to God. This is the nature designed by Allah: the nature according to which He has fashioned mankind. There is no alteration in Allah's creation. This is the true and lasting faith. But most men do not know it. (Q.30: Al-Rum: 31)

(lpbD) - Peace and blessings of Allah be upon him.

(We will continue with the theme of promoting interfaith harmony and mutual respect in the next installment.) 

Ahmadiyya Muslim Community in Spain.
Basharat Mosque. 14630 PEDRO ABAD, Córdoba.
www.ahmadia.es - www.alislam.es
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