1301 2559 1 SM PDF
1301 2559 1 SM PDF
1301 2559 1 SM PDF
Imtiyaz Yusuf
Assumption University of Thailand
Abstract
This paper deals with the teachings of the Qur’an regarding the role of religion in
human history, and its attitudes towards different religions. The paper also
contends that the distortion of these teachings within Muslim history is due to
reasons of power and politics and its influence on Islamic theology. Finally, the
paper urges the Muslims to view other religions such as Buddhism from the
1) Introduction
for the last 19 years (ten years at public universities and nine years at Assumption
and Asia. As a result, I feel I am a Muslim among Buddhists and a Buddhist among
Muslims and also as a Muslim among Catholics and Catholic among Muslims.
Religions coexist in Thailand but they are rarely in dialogue. While this mere
multicultural types of living is illustrating that peoples and societies tend to become more
the world as seen in Bosnia, Sri Lanka, Rwanda, and Indonesia. Hence the emergence of
exclusivist religious tendencies which draw lines of theological and doctrinal difference
2
geographic regions e.g. the rise and spread of puritanical Wahhabi Islam in Saudi Arabia
and its export to Asian and African Muslim communities; the spread of Western
orientation, they view their own religions as correct and divinely ordained and depict
other religions as unbelief, false and misguided. They also cast the followers of other
fundamentalist/puritanical trends in Thailand does not augur well for the future of
religions here.
Muslim community and also elsewhere. This objective of the paper is in line with
religions, it holds that religious truth is not the exclusive property of one religion but is
available through the teachings of different religions. Religious pluralism promotes the
religions and within a single religion. It aims at peaceful coexistence between religions
and promotes the recognition that religious diversity is a boon and not a bane for
humanity.
3
This paper draws its information from the teachings of the Qur’an regarding the
role of religion in human history and its attitudes towards different religions. The paper
also contends that the distortion of these teachings within Muslim history due to power
struggles and politics and its influence on Islamic theology. Finally, the paper urges the
Muslims to view other religions such as Buddhism from the perspective of the Qur’an – a
As the youngest religion, Islam faced a religiously pluralistic space from its start.
The Qur’an contains many verses concerning the existence of plurality of religions. And
نننننننن نننننن
thus the topic of ننننن نننننننن- al-ilum al-illahiyat al adyan - Islamic
discourse.
Muslims have discussed this topic throughout Islamic history since the time of the
the Prophet.
verse 35 is universal in meaning. The Qur’anic usage of the term Muslim means, one
Reality. It is important to note that this has been a human religious practice in all times of
human history, it does not only refer to the followers of the prophet Muhammad.
4
Muhammad Asad comments that, “the term Muslim signifies (means) ‘one who
these terms are applied in the Qur’an to all who believe in One God and affirm this belief
by an unequivocal acceptance of His revealed messages. Since the Qur’an represents the
final and most universal of these divine revelations, the believers are called upon, in the
sequence, to follow the guidance of its Apostle and thus to become an example for all
mankind.” 1
Islam always accepts possibility of salvation outside its boundaries. It affirms the
religious truth of Judaism and Christianity and those of all religions. Prophet Muhammad
himself laid no restrictions on the interpretation of the above verses. For the deen or the
Both the Islamic revelation and Islamic history support a theology of pluralism
However, this Qur’anic view of the recognition of other religions was lost when,
“the universal narrative that emphasized the common destiny of humanity was severed
from its universal roots by the restrictive Islamic conception of its political order based
on the membership of only those who accepted the divine revelation to Muhammad.”2
Islam recognizes religious diversity as a normal aspect of human life. It calls for
the recognition of other religions and also for the freedom of religion for all. It is only
when Islam became a political force that such concepts were pushed into the background.
The Islamic theology concerning other religions seeks to address and resolve
issues that affect us all across cultural boundaries. Its goal is to do things in ways
different from the past for there has been a fundamental change in the ways in which
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societies communicate and interact with each other. It emphasizes adopting an attitude of
friendliness towards all religions. Hence, a mere superficial or literal understanding of the
pieces of religio-cultural puzzle is no longer sufficient, rather the putting of these puzzle
It aims at facing the ongoing regional crises and global challenges in a multi-
dimensional manner, its demands go beyond rhetoric and repetitions. For what is at stake
and not restricted to the politics of the time. The objective of this undertaking is to build
and promote friendly and functional relations between Islam and different religions.
To repeat, the Qur’an does not condemn other religions nor their believers, rather
it calls for the building of religious humanism for the benefit of building peaceful inter-
human relations and societies. This will hopefully contribute towards starting discourse
and dialogue of religions within the Thai Muslim community by removing the spread of
the plague of emerging insularism and negative attitudes towards other religious
communities currently spreading within the Thai Muslim community and also Muslim
community at large at the global level. Such tendencies can only hurt the Muslims
The Prophet Muhammad, his successors and later Muslim scholars have all
addressed the question of Islam’s view towards other religions. Islamic attitudes towards
other religions also contain the trends of exclusivism, inclusivism and pluralism, similar
to those found in other religions. This will be discussed in more detail later.
6
Since no religion is founded in a vacuum hence all of them have to express their
From an Islamic perspective on the history of religions, the religion of the first
human beings was din al-fitrah or religio naturalis.3 The concept of din al-fitrah is rooted
first pillar of Islam which is belief and submission to God. The Qur’an describes it as
follows:
All mankind were once one single community; [then they began to differ -
] whereupon God raised up the prophets as heralds of glad tidings and as
warners, and through them bestowed revelation from on high, setting forth
the truth, so that it might decide between people with regard to all on
which they had come to hold divergent views. (Qur’an 2:213)
From this first stance of religious belief emerged the different historical religions
found in the different parts of the world, which have been recorded and studied by
medieval and modern scholars of history of religions such as Mircea Eliade and his
predecessors in the East and West. The historical religions include all views and forms of
The Qur’an does views religious diversity as a natural way of human life, thought
and society, which should not be seen as abnormal. Rather it should serve as a means for
summon [them all] unto thy Sustainer: for, behold, thou art indeed on the
right way. And if they [try to] argue with thee, say [only]: “God knows
best what you are doing.” [For, indeed,] God will judge between you [all]
on Resurrection Day with regard to all on which you were wont to differ.
(Qur’an 22:67-69)
Unto every one of you have We 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 vouchsafed unto, 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’an 5:48)
In order to further affirm the Islamic view of universality of religious belief and
stresses that the word meaning submission, as used in the Qur’an has a universal
though they are not Muslims. Commenting upon the Qur’anic verse 6:52 which reads:
Hence, repulse not [any of] those who at morn and evening invoke their
Sustainer, seeking His countenance. Thou art in no wise accountable for
them-just as they are in no wise accountable for thee -and thou hast
therefore no right to repulse them: for then thou wouldst be among the
evildoers.
Muhammad Asad comments that the Muslims should not rebuff followers of other
religions, that is, “ ...people who, while not being Muslims in the current sense of this
word, believe in God and are always ("at morn and evening") "seeking His countenance"
… the exhortation voiced in this passage is directed to all followers of the Qur’an: they
are enjoined not to repulse anyone who believes in God-even though his beliefs may not
fully answer to the demands of the Qur’an.”4 For the Qur’an says that God has created
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humanity to worship God, “O mankind! Worship your Lord, Who hath created you and
those before you, so that ye may ward off (evil).” (Qur’an 2:21). Thus Islam recognizes
All the three types of religious attitudes of exclusivism, inclusivism and pluralism
are found in Muslim community; Muslims, like followers of other religions interpret their
Exclusivists hold that only their religion is true and all others are false,
inclusivists believe that their own religion is true and others are included within its
salvation plan as anonymous followers, and pluralists believe that all religious are true
and to that I also add that in my view all religions are equal.
The Qur’an contains two types of verses: 1) those which have historical and
influence of fundamentalist and puritanical interpretations of the Qur’an see the historical
and contextually relevant teaching of the Qur’an as being relevant under all times and
conditions, hence they attach more importance to such verses of the Qur’an than those
with universal moral application. Such an approach to the Qur’an leads to largely
exclusivist understanding of Islam. This viewpoint goes against the pluralistic grain of
the Qur’an and the principle of religious pluralism as presented in the Qur’an. Most of the
Muslim scholars while accepting democracy in the political sphere of life opt for
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religions.
Since the Qur’an comments on Judaism and Christianity, but rarely on other
religions, several Muslim scholars of the Qur’an tend to be inclusivists as far as Judaism
and Christianity are concerned, and exclusivists with regard to other religions of
humanity – naively labeling the religions of Asia, Africa, Oceania and also that of the
Eskimos and Siberians as being false and polytheistic forms to be rejected, just as
relativistic position which dissolves religious differences and results in an “anything goes
position.” Exclusivists and inclusivists largely misunderstand the pluralists. The pluralists
stand for both openness and commitment to particular tradition and community. They
comments that the pluralists seek, “to create the space and the means for the encounter of
commitments, not to neutralize commitment … for unless all of us can encounter one
another’s conceptual, cultural, religious and spiritual expressions and understand them
through dialogue, both critically and self-critically, we cannot begin to live with maturity
and integrity in the world house.”6 Contemporary religious pluralism is different from
Manichaeism.
The problem with the inclusivist position espoused by many religious scholars
inclusivist. The inclusivist position represents the controlling role of religious institutions
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religious pluralist position for it challenges their power and privilege. Religious
institutions are built/constructed after the death of the founders of religions and seek to
control religion in the name of the founders. Religious institutions are later developments
in religion and seek to control and restrict its freedom of religion from within religion
through the use of power. Inclusivists fear the power of religious institutions instead of
God.
reading of scripture in a way that is different from the inclusivist. This position is a frank
and confident position based on sources from within each religious tradition. Religious
pluralists cannot afford to be “closet inclusivists.” They develop a free and frank position
from within the tradition itself where others fear to tread. While the religious pluralists
are committed to building peaceful relations between religions, religious exclusivists and
inclusivists – though paying lip service to peace – prefer to keep alive constant quarrels
In spite of the presence of Muslim exclusivists there are still several Muslim
the need for recognition of pluralism in Islam. Some are inclusivists and some are
pluralists. While it is not possible here to delve into their individual views, I should
mention their names for reference, they are: Maulana Abul Kalam Azad. Yusuf Ali,
Schoun, Prof. Muhammad Hamidullah, Prof. Ismail al-Faruqi, Prof. Fazlur Rahman,
Prof. Seyyed Hossein Nasr, Prof. Mahmoud Ayoub, Prof. Abdul Aziz Sachedina, Dr.
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Asghar Ali Engineer, Maulana Waheedudin Khan, Dr. Chandra Muzaffar, Prof. Osman
Bakar, Prof. Nurcholish Madjid, Prof. Khaled Abou El Fadl, Prof. Farid Esack,
Mohammad Khatami, Prof. Abdul Karim Soroush, Abdul Rahman Wahid, and the young
All religions claim to be true religions, offering true revelation and true path of
salvation. Such claims amount to what Paul Knitter calls as “myth of religious
that recognizes all religions as true paths for salvations and being equal in terms of
interreligious relations. Yet, each religion’s claim of superiority is historical, spatial and
contextual. Contemporary research in the history of religions demands a shift from above
mentioned types of perspectives to one that recognizes equality of religions. This is not
an easy task but a struggle for the adherents of different religions. Yet there will remain
many who stubbornly hold onto exclusivist or inclusivist positions and will continue to
There are many Muslims who hold exclusivist or inclusivist perspectives about
Islam in its relations to other religions, be they Middle East, Asian, African, etc. Yet, a
deep, reflective, historically researched and holistic understanding of the message of the
Qur’an points to Islam’s recognition of religious pluralism. Some of the verses of the
Qur’an are a source for building an Islamic pluralistic theology of religions. Such a
theology is based on the distinctions between the teachings of the Qur’an, the practices of
the prophet Muhammad, and the later exclusivist/inclusivist Islamic theology. This latter
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form took shape when Islam took on the forms of a religious, missionary and legalistic
institution whose power was managed by the political authorities and knowledge came to
be narrowly interpreted by the ulama – the religious scholars who claimed sole authority
pluralism.
In light of the fact that the Qur’an employs the term “Muslim” to mean a believer
in Transcendent or Ultimate Reality and does not refer to an ethnic Muslim community,
Verily, those who have attained to faith [in this divine writ], as well as
those who follow the Jewish faith, and the Christians, and the Sabians –
all who believe in God and the Last Day and do righteous deeds – shall
have their reward with their Sustainer; and no fear need they have, and
neither shall they grieve. (Qur’an 2:62)
For, verily, those who have attained to faith [in this divine writ], as well as
those who follow the Jewish faith, and the Sabians, and the Christians –
all who believe in God and the Last Day and do righteous deeds – no fear
need they have, and neither shall they grieve. (Qur’an 5:69)
The above verse which occurs twice in the Qur’an sets down a fundamental
beliefs: belief in God/Ultimate Reality, belief in the Day of Judgment and performing of
We believe in that which has been bestowed from on high upon us, as well
as that which has been bestowed upon you: or our God and your God is
one and the same, and it is unto Him that We [all] surrender ourselves.
(Qur’an 29:46)
c) Diversity of Religions is a part of God’s plan and will last as long as the world
lasts.
Unto every one of you have We 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 vouchsafed unto, 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’an 5:48)
Muhammad Asad comments on the above verse as follows, “Thus, the Qur'an impresses
upon all who believe in God - Muslims and non-Muslims alike - that the differences in
their religious practices should make them “vie with one another in doing good works”
In keeping with the spirit of religious pluralism the Qur’an categorically declares,
forced to believe or convert to Islam, and everyone is free to leave Islam. Everyone is
free to believe or disbelieve in Islam, “Then whosoever will, let him believe, and
whosoever will, let him disbelieve.” (Qur’an 18:29). Prophet Muhammad did not only
reject compulsion in religion but also practiced it as seen from below mentioned events.
Furthermore everyone is free to choose and practice their religions. “To you your
religion and for me mine” (Qur’an 109:6). The diversity of languages, races, and
ethnicities are to be honored and respected. This natural diversity is also considered from
O human beings! Behold, We have created you all out of a male and a
female, and have made you into nations and tribes, so that you might come
to know one another. Verily, the noblest of you in the sight of God is the
one who is most deeply conscious of Him. Behold, God is all-knowing,
all-aware. (Qur’an 49:13)
15
Hence, repulse not [any of] those who at morn and evening invoke their
Sustainer, seeking His countenance. Thou art in no wise accountable for
them-just as they are in no wise accountable for thee – and thou hast
therefore no right to repulse them: for then thou wouldst be among the
evildoers. (Qur’an 6:52)
e) Islam is not a new religion but a re-confirmation of truth revealed before. Muslim
believe in all prophets without making any distinction between them.
The Qur’an attitude towards religious pluralism is reflected in its contention that
And unto thee have We revealed the Scripture with the truth, confirming
whatever Scripture was before it, and a watcher over it … For each We
have appointed a divine law and a traced out way. Had Allah willed He
could have made you one community. But that He may try you by that
which He hath given you (He hath made you as ye are). So vie one with
another in good works. Unto Allah ye will all return, and He will then
inform you of that wherein ye differ.
The apostle, and the believers with him, believe in what has been
bestowed upon him from on high by his Sustainer: they all believe in God,
and His angels, and His revelations, and His apostles, making no
distinction between any of His apostles; and they say: We have heard, and
we pay heed. Grant us Thy forgiveness, O our Sustainer, for with Thee is
all journeys' end! (Qur’an 2:285)
16
And it is the fundamental belief of the Muslims that though Muhammad is the last of
prophet, Muslims believe in all prophets without making any distinction between them.
Say: “We believe in God, and in that which has been bestowed from on
high upon us, and that which has been bestowed upon Abraham and
Ishmael and Isaac and Jacob and their descendants, and that which has
been vouchsafed by their Sustainer unto Moses and Jesus and all the
[other] prophets: we make no distinction between any of them. And unto
Him do we surrender ourselves.” (Qur’an 3:84)
their efforts to brand the followers of other religions as kafirs – unbelievers, infidels have
very much deviated from the tolerant and pluralistic spirit of their own scripture.
The majority of Muslims opine that Islam is the only religion preferred by God
and it will prevail over other religions. This Muslim view is based on a literal reading of
Behold, the only [true] religion in the sight of God is Islam. (Qur’an 3:19)
And whoso seeketh as religion other than the Surrender to God (Islam) it
will not be accepted from him, and he will be a loser in the Hereafter.
(Qur’an 3:85)
17
Actually, the Qur’anic use of the word “Islam’ in the above mentioned verses and
as discussed above means “self-surrender” and thus applies universally to all those who
have surrendered to belief in God/Ultimate Reality since the dawn of human history, it
does not refer the ethnic usage of the term Islam which refers to the Muslim community
only.
Secondly, the above verse has a historical context, it tells the pagan Arabs of
Muhammad’s time that the only true religion is self-surrender to God and not idolatry.
For the Arabs were conscious of the historical presence of monotheism in Arabia since
regards faith as belief in God/Ultimate Reality and righteous living, and institutionalized
Islam of the post-Muhammad era. A narrow literal and legalistic interpretation of the
usage of the word “Islam” in the verses above, contradicts the Quranic view of religious
Hence, for the sake of religious pluralism, there is a need for Muslims to engage
in a broadened reading of their own religious sources. The Qur’an is book with a
8) Conclusion
Muslims reside as minorities is the result of the rise and impact of narrow minded and
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The development of religious nationalism and radicalism was not only an Islamic
phenomenon but is found across all religions of the world as evident in the rise of Hindu
West.10
The second reason for the spread of Muslim religious exclusivism is educational;
the majority of Muslim scholars attended religious seminaries which offered narrowly-
based religious studies curricula which bred insularity and supported narrow approaches
The third factor for the development of Muslim exclusivism is the challenges
from globalization and modernity which have led to the strengthening of parochial ethnic
and religious identities and nationalisms as evident from the rise of various ethno-
southern Thailand, southern Philippines, Irian Jaya and the Moluccas in Indonesia, etc.
and narrow interpretation of the universal message of the Qur’an it will lead to its own
peril. Instead it should opt for a religiously pluralistic understanding of the message of
the Qur’an with focus on participating in the building of Thai civil society with
democratic institutions, along with Thai Buddhists and Thai Christians. And this has to
be initiated not only at the level of elites but at the grass-roots level. The contemporary
age asks Muslims to rethink their views and attitudes towards other religions. The way of
Verily, God does not change the condition of a people unless they change
it themselves (with their own souls). (Qur’an 13:11)
1
Endnotes
Muhammad Asad, The Message of the Quran (Gibraltar: Dar al-Andalus, 1980) p. 518.
2
Abdulaziz Sachedina, The Islamic Roots of Democratic Pluralism (New York: Oxford University
Press, 2001) p. 50.
3
The concept of din al-fitrah or religio naturalis of the Qur’an is different from the eighteenth century
Enlightenment view of religion concept of “natural religion” founded by liberal theologians influenced by
Deism.
4
7
Paul F. Knitter, The Myth of Religious Superiority (Maryknoll: Orbis Books, 2004).
8
Muhammad Asad, The Message of the Quran, p. 154, n. 68.
9
Quoted in Adnan Aslan, Religious Pluralism in Christian and Islamic Philosophy The Thought of John Hick and
Seyyed Hossein Nasr (London: RoutledgeCurzon, 1994) p. 191.
10
Mark Juergensmeyer, Global Rebellion: Religious Challenges to the Secular State, from Christian
Militias to al Qaeda (Berkeley: University of California Press, 2008).
11
Jeremy Henzell-Thomas, The Challenge of Pluralism and the Middle Way of Islam p. 16.