THE UNIVERSALITY OF ISLAM: FUNDAMENTAL QURANIC THEMES IN ENCOUNTERING OTHER RELIGIONS
by Dr Haslina Ibrahim [View Writer's Profile]

Abstract
This paper sought to accentuate the Quranic perspectives on the plural phenomenon of religions. Using the thematic approach, the author highlighted the important Quranic themes that underscore its position on other religions. In doing so, the author embarked on the concept of Tawhid as the basis of universality of Islam. In addition selected Quranic themes are highlighted to which the author found that failure in grasping them would pave the way to exclusive ideas of Islam. Having accentuated those themes, the author hoped to offer the Quranic perspectives in promulgating a more positive ground for perceiving other religions.

Introduction

Nonetheless, in the curiosity to project the strong character of Allah, the Muslim failed to co-emphasize that He is as well as a Compassionate and Merciful God. Likewise, in the eagerness to project the relevance of Islam to the non-Muslim, more often than not, Islam is projected as a new religion. In reality, Islam is the religion of fiærah; the religion in which God had created all mankind, the religion that lies in every man's innate and primordial testimony which is the acknowledgment of Allah as al-Rabb. Islam is indeed the religions of all the prophets ranging from prophet Adam (p.b.u.h) to prophet Muhammad (p.b.u.h). Therefore, Islam is not an exclusive religion of any race or tribe but the religion of all mankind. This is very much reflected in the Tawhidic concept, of habl min Allah wa habl min al-nas (the vertical and horizontal relationship) i.e. the exercising of man's duties as servant and vicegerent on earth. This is indeed what Islam as rahmatan lil alamin is all about.

Given this scenario, it is somehow sad to know that the universality of Islam has not been well propagated by the Muslim. The universality of Islam lies within the very concept of Tawäid and greatly discussed in the Qur'an. This remarkable trait of Islam provides the basis for other religions to co-exist, celebrates the salient feature of religiosity that is inborn in man, and is ready at any time to welcome the non-Muslim to revert to the forgotten primordial testimony. However, the invitation to recalling this forgotten testimony is not coercion, for it is against the very freedom of man which for it sakes, the status of man is uplifted against other creatures in the universe. Once a man has decided to accept or to decline the invitation, he is therefore, fully responsible for his decision. He is not to be demolished from where he lives, nor his right to be eliminated. He is given his due for using his right to choose, and The Only Judge for him is Allah. The Muslim has no business in judging, but to continue to invite others for this is his main obligation. Unfortunately, many Muslims prone to be judgmental imparting the invitation task to small number of Muslim who concerns. In projecting the universality of Islam (rahmatan lil ?alamán), the author is indeed convinced that the Qur'an has significantly exhibits the following positive outlook in encountering other religions;

i. Plurality as Signs of the Creator

Primarily, it is vital to highlight that the plural phenomenon in this world is conceived in the Qur`an as the sign (al-Àyaä) of the Supremacy of Allah as the Creator of the Universe. In view of this, plurality is positively indicated as evidence of the existence of Allah and His Almightiness in creating such richness and variety of different entities. In this regard, Allah says:

And among His signs is the creation of the heavens and the earth and the variations in your languages and your colors, verily in that are signs for those who know.

The verse clearly indicates that universal diversity is the human reality and destiny, and it is among the signs and wonders of Allah. Such a positive indication is held, along with the idea that Allah's supremacy and authorship in His creating activities are epitomized in the richness of His creations; that humans look different from each other, despite their biological and physical constraints, while the one and only sky looks alike despite its huge size.

However, the physical differences of human beings are not designated to be a standard of merit and gradation that justifies their status and rank in the human community. Rather, all human beings, despite their physical, linguistic, and cultural differences, are equal in the eyes of Allah. Behind this rich phenomenon, the Qur`an underlines the idea of the uniqueness of the human being and the universal kinship of humanity. Despite the rich diversity of mankind, the Qur`an holds to the idea of the universal kinship of humanity, irrespective of the accidental difference of color, race and language. The Qur`an directs us to transcend all forms of centricism, whether geographical, racial or even dogmatic centricism. The Qur`an plainly states that:

We have honored the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors, above a great part of our creation.

The verse states that human dignity is granted equally to all human beings who share their roots in the Prophet Adam. Man surpassed other worldly creatures in his physical, intellectual, psychological, moral, and spiritual merits which enable man to develop himself. Indeed, man possesses the intellectual and spiritual faculties that help him to think, to understand, and to gain knowledge of God. This is, indeed, the most greatest gift Allah has conferred on the children of Adam.

Nevertheless, these differences are determined in the perspective that man is obliged to recognize and initiate the effort to know one another as espoused in the Qur`an; "O mankind! We created you from a single (pair) of a male and a female and made you into nations and tribes, that you may know each other." This verse establishes that, all humankind was created of a single pair of parents (The Prophet Adam and his wife, Hawa), then spread to different countries and developed different languages and different shades of complexions. The existence of different races, peoples, and tribes with different physical, linguistic and cultural characteristics is meant to develop a universal knowledge, to recognize and to co-operate with one another so that people can benefit from such richness and variety.

Such recognition in fact, is not foreign to the Qur'an as clearly expound in the following verse;

Those who believe (in the Qur`an) and those who follow the Jewish scripture and the Christians and the Åabi`âns and who believe in Allah and the Last day and work righteousness, shall have their reward with their Lord on them shall be no fear nor shall they grieve.

The plain meaning of the above verse indicates that every human being, irrespective of his belief, so long as he believes in God and performs good deeds, and he believes in the hereafter, shall be rewarded. HAMKA in his Tafsár al-Azhar interpreted the connotation "faith in Allah" (al-imanu billahi) as necessitating the faith in Allah's revelations to His prophets and His Books. In this context, 'the faith in Allah and the Hereafter' and 'possessing the faith and performing good deeds' are two pre-requisite conditions in order to obtain the promised and reward position in the Hereafter. Whoever really dedicates himself to submitting to these two conditions, according to HAMKA, will arrive at Tawäád, which is the core of Islam. In this connection, all the Muslims, the Jews, the Christians and the Åabi`âns are promised rewards from Allah, so long as the two guiding principles are fulfilled. The fact that religions other than Islam are mentioned in this verse as deserving God's rewards and protection is indeed very thought provoking. However, given the fact that being a Muslim is no one way ticket to paradise, we learn that the two guiding principles are the most central criteria that make up the actual meaning of 'muslim' i.e. the one who physically, intellectually and spiritually submit to God. Without exaggeration, such a salutation of one's religion may not be found in scriptures other than Qur'an, and this is not to mention such an explicit recognition and warranty of protection devise by the Qur'an towards followers of religion other than Islam.

ii. Freedom of Religion

Given that the Qur`an employed a positive and celebrative outlook on the plural phenomenon of religion, we move to the Qur`anic acknowledgment on human rights and freedom.

Let there be no compulsion in religion. Truth stands out clear from error. Whoever rejects evil and believes in Allah hath grasped the most trustworthy handhold that never breaks. And Allah heareth and knoweth all things.

To you be your way and to me mine.

Muäammad Rashád Ráãa in his exegetical work, Tafsár al-Qur`an al-`Açám indicated that the first verse clearly invalidates the allegation that Islam is a religion of the sword. Such compulsion, according to Rashád Ráãa, was not the case with the Muslims in Mecca (when they were living under the suppression of the polytheistic Meccan community) nor in Medina (when the Muslims gained their strength and power). Echoing Muäammad 'Abduh, Rashád Ráãa held that the genuine meaning of Islam is total submission. Compulsion is, therefore, a hindrance towards the realization of this genuine meaning. In addition, 'Abduh believed so much that total submission could only be achieved through elucidation (al-bayan) and verification (al-burhan), as explicitly indicated in the verse 'truth stands out clear from error.'

In this connection, Fatäá ?Uthman emphasized that faith and belief should come as a conscious decision by man and not as a result of physical or psychological pressures of temptation and compulsion. He pursued this by saying "The believers in One God ought to have self-confidence about the soundness of their belief, its scientific, logical and physiological and its individual, social and universal usefulness and thus the right way has become distinct from the way of error."

Compulsion also runs counter to the very reason for the creation of man, in that life is a trial and a challenge for man to perform righteousness. As man is conferred with intellectual and physical capacities, the will to choose and the freedom to act, compulsion is a denigration of these talents. It is through the freedom of will and action that man can be tested and therefore held responsible for his undertakings, as asserted in the Qur`an 'He who created death and life, that He may try which of you is best in deed'.