Verily, We have sent thee with the truth, as a bearer of glad tidings and as a Warner; and there is no people on earth in any age who did not receive a Warner from God. —The Holy Quran, 35:25
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Surely those who have believed in Muhammad as a Messenger of God, and the Jews, and the Sabians, and the Christians—whoso believes in Allah and the Last Day and does good deeds, on them shall come no fear, nor shall they grieve.—The Holy Quran, 5:70
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Chapter One
Examining the overall religious scenario, one cannot fail to notice that in religion there seems to prevail a paradoxical situation today. In general, religion is losing its grip yet simultaneously tightening it in different areas. In some sections of society, in almost all religions, there seems to be a powerful swing back in the direction of dogmas with medieval rigidity and intolerance of opposition.
On the moral side, religion is on the retreat; crime is rampant; truth is disappearing fast; equity and the deliverance of justice are on the verge of extinction; social responsibilities to the society are being ignored; and a selfish individualism is gaining strength in its stead even in such countries of the world as would otherwise claim to be religious. These and many other social evils, which are positive signs of a morally decadent society, have become the order of the day. If moral values in any religion form the life and soul of religion itself, then a progressive strangulation of these values can lead us to the inevitable conclusion that while the body of religion is being resurrected, the soul is fast ebbing out of the body. So, what we observe in religion today, the so-called revival of religion becomes tantamount to resurrecting dead corpses so that they walk about like zombies.
In other areas long stagnation and a lack of exciting developments generates boredom among religiously-inclined people. Miraculous things, which they expect to happen, do not take place. The bizarre phenomenon of supernatural intervention in world events to change the world to their liking does not materialise. They want to see strange prophecies fulfilled to give credence to their faith. Yet nothing materialises. Such are the people who provide fodder for new cults, which thrive on the humus of their frustrations. The urge to escape from the past generates a desire to fill the void with something new.
Apart from these destructive trends, another extremely disturbing phenomenon, which, perhaps, is related to the revival of dogmas in religion, is threatening the peace of the world. With the rise of such dogmas a toxic atmosphere is generated which proves fatal to the healthy spirit of dialogue and free flow of ideas. As if this were not enough, wilful attempts by unscrupulous politicians, ever ready to exploit volatile situations to their own advantage, are being made to tarnish the image of religion itself. Again, historic inter-religious rivalries and feuds have their part to play. In addition, the so-called ‘free’ media is generally controlled by unseen hands rather than being at liberty to play a completely neutral role in the affairs of the world. Therefore, when the media of a country with a predominant population belonging to one religion joins the battle in maligning the image of a rival religion, the scenario becomes very complex. The first victim of this melee is, undoubtedly, religion itself.
I really feel deeply concerned and disturbed at what is happening in the world of religion today. There is a deep urgency for religions to make a genuine and serious effort to remove misunderstanding between them. I believe that Islam can deliver the goods with distinction in a manner that can fully satisfy our demands and requirements.
To facilitate a better understanding, I have further categorised the subject into different sections. For instance, I believe that for a religion to be helpful in establishing peace in the world, it is essential that a religion which is universally capable of uniting man ultimately, must itself accept the universality of religion in the sense that human beings, whatever their colour, race or geographic denomination, are all creatures of the same Creator. As such, they are equally entitled to receive Divine instruction—if ever Divine instructions were given to any section of human society. This view obviates the concept of monopolisation of truth by any religion.
All religions, whatever their name or doctrines, wherever they be found and to whichever age they belong, have the right to claim the possession of some Divine truth. Also, one has to admit that, despite the differences in their doctrines and teachings, religions are most likely to have a common origin. The same Divine authority, which gave birth to any religion in one area of the world, must also have looked after the religious and spiritual needs of other human beings in other parts of the world and belonging to different ages.
This exactly is the message of the Holy Quran, the Sacred Scripture of Islam.
The Holy Quran has the following to say in this regard:
We did raise among every people a Messenger with the teaching ‘Worship Allah and shun the evil one’.1
Secondly, the Holy Quran declares that: O Prophet(sa) of God, you are not the only Prophet in the world.
We indeed, sent Messengers before thee; of them are some whom We have mentioned to thee, and of them are some We have not mentioned to thee.2
The Holy Quran reminds the Holy Prophet(sa) of Islam:
Thou art but a Warner. Verily, We have sent thee with the Truth, as a bearer of glad tidings and as a Warner; and there is no people, to whom a Warner has not been sent.3
In view of the above, it is manifestly clear that Islam does not monopolise truth to the elimination of all other religions but categorically declares that in all ages and in all parts of the world, God has been looking after the spiritual and religious needs of mankind by raising Messengers who delivered the Divine message to the people for whom they were raised and commissioned.
The question arises that if there are so many Prophets of God sent to all peoples of the world, in different parts of the world and in different ages, do they have the same Divine authority? According to the Holy Quran, all Prophets belong to God, and as such, insofar as their Divine authority is concerned, they exercise such authority with equal force and strength. No one has a right to discriminate between one Prophet and another. As far as the authenticity of their message is concerned, all Prophets must be equal. This attitude of Islam towards other religions and their Founders as well as minor Prophets, can work as a very important uniting and cementing factor between various religions. The principle that the authenticity of each Prophet’s revelation enjoys the same status can be used as a very powerful unifying force, bringing various religions together. This transforms the attitude of hostility towards the revelation of Prophets of other religions to that of respect and reverence. This, again, is the clear and logical position taken by the Holy Quran:
This Messenger (the Holy Founder(sa) of Islam) believes in that which was revealed to him from his Lord, and so do the believers; all of them believe in Allah; and in His angels, and in His Books, and in His Messengers saying, ‘We make no distinction between any of His Messengers.’ And they say, ‘We have heard and we are obedient. . . .’4
This subject is repeated in other verses of the Holy Quran. For instance:
Surely, those who disbelieve in Allah and His Messengers and seek to make a distinction between Allah and His Messengers, and say, ‘We believe in some and disbelieve in others’, and seek to take a way in between, these really are the disbelievers, and We have prepared for the disbelievers a humiliating punishment. And those who believe in Allah and in all of His Messengers and make no distinction between any of them, to such He will soon give their rewards. And Allah is Most Forgiving, Merciful.5
If all Prophets are equal in authenticity must they also need be equal in rank? The answer to this question is that in many respects, Prophets can vary in their personal qualities and the way they discharge their responsibilities. As far as their nearness to God and the relative status they hold in the sight of God is concerned, Messengers and Prophets can differ from each other. A study of the history of Prophets from the account of the Holy Bible, the Holy Quran and other Scriptures also affirms this conclusion.
The Holy Quran admits that there are differences of status in a manner that should not disturb the peace of man. The same Holy Quran that declares that there is no difference as far as the authenticity of Messages from God are concerned between one Prophet of God and another, declares:
These Messengers have We exalted, some of them above others; among them there are those to whom Allah spoke frequently; and some of them He exalted by degrees of rank.6
Having accepted this proposition, one may wonder as to who should be considered as the highest in rank among the Prophets. This is a sensitive issue; yet one cannot close one’s eyes to the importance of this question.
Adherents of almost all religions claim that the Founder of their religion stands supreme and no one else can be a match to him in excellence, dignity, piety, honour and in short all the qualities that go into the making of a Prophet. Then, does Islam also claim that Muhammad, the Holy Prophet(sa) of Islam, is the most exalted of all Prophets? Yes, Islam does make an unambiguous claim about the par excellence and supremacy of the qualities of the Holy Prophet(sa) over all the rest of the Prophets(as) of the world. Yet, there is a very clear difference between Islam and other religions in their attitude to this claim.
First of all, it should be kept in mind that no religion other than Islam recognises the universality of prophethood. When the Jews claim, if they do, that Moses(as) was the greatest Prophet, they are not comparing Moses(as) with Buddha(as), Krishna(as), Jesus(as), or Muhammad(sa), because they deny the claims of all other great Founders of the religions mentioned above to be genuine and worthy of acceptance. So, in the Jewish list of Prophets, no Prophets are included other than those specifically mentioned in the Old Testament; even the possibility of there being Prophets elsewhere is ruled out. In the light of this attitude, their claim regarding the supremacy of any Judaic Prophet does not belong to the same category as that of Islam, as according to Judaism, Prophets outside the Holy Bible simply do not exist. Exactly the same is the nature of similar claims of Buddhism, Zoroastrianism, Hinduism, etc.
There is yet another difference to be kept in mind. When we talk of their Prophets, we are aware that they do not always refer to their holy religious figures as Prophet. The concept of Prophets and Messengers as understood in Judaism, Christianity and Islam is not exactly shared by most other religions. Instead, they treat the Founders of their religion and holy men as holy personages, or reincarnations of God, or God Himself, or, something approaching that. Perhaps in this respect, Jesus Christ(as) also should be understood as an exception from the vantage point of Christianity.
But according to Islam, all these so-called gods or reincarnations of God, or the so-called sons or children of God are merely Prophets and Messengers who were deified by their followers at a much later point. In fact, to be more specific, according to Islam, the deification of holy personages in various religions is a very gradual process and not that of the generation contemporary to the Prophetas. But of that, we shall speak later.
When Islam, however, claims that its Holy Founder is supreme amongst the Prophets, it takes into account the holy personages of all the religions of the world in the sense understood by the Judeo-Islamic concept of Prophets. It may bear repeating that Islam considers the Founders of all revealed religions to be merely human beings who were raised by God to the status of prophethood. There is no exception in this universal phenomenon. For instance, the Holy Quran declares:
How will it fare with them when We shall bring a witness from every people, and shall bring thee as a witness against these.7
Having made this essential clarification, we now proceed to study the status of the Holy Prophet(sa) of Islam, according to the Holy Quran. The most conspicuous and incontrovertible claim regarding the Holy Prophet(sa) of Islam is made in the widely known and extensively discussed verse of the Holy Quran:
Muhammad(sa) is not the father of any of your men, but he is the Messenger of Allah and (Khataman Nabiyyin) the Seal of the Prophets and Allah has full knowledge of all things.8
The Arabic word Khatam in this verse has many connotations but the essence of the title Khataman Nabiyyin is, without a shadow of doubt, to be the very best; the supreme; the last word; the final authority; the one who encompasses all and testifies to the truth of others.9
Another verse which speaks of the excellence of the Holy Founder(sa) of Islam declares that the teachings of the Holy Prophet(sa) are perfect and final. The verse runs as follows:
This day have I perfected your religion for you and completed My favour upon you and have chosen for you Islam as religion.10
The obvious inference from this claim would be that of all law bringing Prophets of the world and in giving the world the most perfect teaching, he occupies the highest station amongst the Prophets.
Developing the theme further the Holy Founder(sa) is assured in no uncertain terms that the Book being revealed to him will be guarded and protected from interpolations. As such, not only is the teaching claimed to be perfect, but also, it is declared to be everlasting—to be kept pure and unadulterated in the very words in which they were revealed to the Holy Founder(sa) of Islam. The history of the last fourteen centuries has borne ample witness to the truth of this claim.
The following are some relevant verses:
Surely, We Ourself have sent down this Exhortation and We will, most surely, be its Guardian.11
Surely, this is a glorious Quran in a well-guarded tablet.12
In view of the above, the Holy Founder(sa) of Islam is clearly not only declared to be supreme but also the last and final law-bearing Prophet(sa) whose authority would continue to remain good till the end of time.
Having said that, one begins to wonder if, in the eyes of some, this claim about the supremacy of the Holy Founder(sa) of Islam would be tantamount to creating ill-will or misunderstanding amongst the followers of other religions. So how can one reconcile this claim with the theme of this address, namely that Islam guarantees peace in all spheres of human interest, religion being not the least important among them?
It was with this question in mind that I had to elaborate this claim at some length. This question can be answered to the satisfaction of an unprejudiced and enquiring mind in more than one way.
As has already been mentioned before, similar claims are also made by followers of many other religions. It is only prudent for one to investigate the relative merits of the claim without being unduly excited about it. By itself such a claim should not offend the sensibilities of the followers of other religions who make similar counter-claims.
But Islam goes one step further by teaching humility and decency to its followers so that their belief in the supremacy of the Holy Founder(sa) of Islam is not expressed incautiously, thereby giving offence to others.
The following two Traditions of the Holy Founder(sa) of Islam stand aloft as beacons to illuminate the case in point.
1) One of the Companions of the Holy Founder(sa) of Islam became involved in a rather heated discussion with a staunch follower of the Prophet Jonah(as) of the Fish (or Whale). Both parties in the debate claimed their respective Prophet to be head and shoulders above the other in excellence. It appears that the Muslim contender might have rubbed in the claim in a manner so as to hurt the sensibility of the follower of Jonah(as) who approached Prophet Muhammad(sa), and lodged a complaint against the Muslim involved in this debate. Addressing the community in general, the Prophet(sa) issued the following words of instruction:
Do not declare me to be superior over Jonah (Yunus), son of Mattah.13
Some Muslim commentators of Traditions are perplexed by this Tradition as it seemingly stands counter to the Quranic claim that Muhammad(sa) is superior not only to Jonah(as) but all Prophets(as). But they seem to miss the point that what he said was not that he was inferior to Jonah(as), (nor superior to Jonah(as)), but simply that his followers should not declare him to be superior in a manner liable to hurt the feelings of others. In the context of what had passed, the only inference one can draw is that the Prophet(sa) was teaching Muslims a lesson in decency. He was instructing them not to become involved in bragging. They should take care to avoid discussing his status in a manner that could cause offence. Such an attitude would indeed be detrimental to the cause of Islam because instead of winning hearts and minds to the Message of Islam, quite the opposite would be achieved.
2) This attitude of the Holy Prophet(sa), is corroborated further by another Tradition in which a Muslim was involved in a similar argument with a Jew. Both claimed and counter-claimed the relative superiority of their spiritual leaders. Again, it was the non-Muslim contender who thought it fit to lodge a complaint against the behaviour of his Muslim adversary. The Holy Prophet(sa), responded with his habitual humility and prudence and taught the Muslim the same lesson in decency and courtesy by admonishing:
Do not declare my superiority over Moses(as).14
The long and short of this is that it is for God to decide and declare the comparative ranking of the various Prophets(as) closeness to Him. It is quite likely that in a particular age, in the context of a particular religion, God may have expressed His pleasure with the Prophet of the time in such strong terms as to declare that he was the best. Superlatives can, after all, be also used in relative terms in the context of a limited application of time and space.
This could easily have led the followers of that holy personage to believe that he was the best and holiest for all ages and for all times to come. To genuinely believe in this should not be considered an offence against others. A civilised attitude would require that such issues should not be abused to create friction amongst religions. That exactly is the true import of the admonition of the Holy Prophet(sa), quoted above. If adherence to this principle of humility and decency is adopted by all religions, the world of religious controversy would be the better for it.
The question of salvation, howsoever innocent it may appear, is potent in its danger to peace in the religious world.
It is one thing for a religion to declare that those who seek to be redeemed from Satan and attain salvation should rush to the safe haven of that religion; it is there that they would find salvation and eternal liberation from sin. But it is quite another thing for the same religion to declare in the next breath that those who do not come hither to seek refuge will be damned eternally, one and all. Whatever they do to please God, however much they love their Creator and His creation, however much they lead a life of purity and piety, they would most certainly be condemned to an everlasting Fire.
When such a rigid, narrow-minded and non-tolerant view is expressed in a provocative language as generally is by religious zealots, it is known to have produced violent riots.
People come in all shapes and sizes. Some are educated, cultured and refined and so are their reactions to offences committed against them. Yet a large number of religiously-inclined people, be they educated or illiterate, are likely to react violently when their religious sensibilities are hurt.
Unfortunately this seems to be the attitude of the clergy of almost all religions of the world against those who do not conform to their faith. Even Islam is presented by most medieval scholars as the only door to salvation, in the sense that ever since the advent of Islam, all the descendants of Adam(as) who have lived and died outside the pale of Islam are denied salvation. Christianity does not offer a different view, nor does any religion to my knowledge.
But let me assure my audience that the attribution of this bigoted and narrow view to Islam has no justification. The Holy Quran has a completely different story to tell us in this regard.
According to the Holy Quran, salvation cannot be monopolised by any single religion of the world. Even if new truths are revealed and new eras of light have dawned, those who live a life of ignorance through no fault of their own and those who generally try to lead a life of truth even if they inherited false ideologies, will not be denied salvation by God.
The following verses from the Holy Quran elaborate this point further:
For every people We have appointed ways of worship which they observe; so let them not dispute with thee in the matter of the Islamic way of worship; and call thou the people to thy Lord, for, surely, thou art on the right guidance.15
In another verse, the Holy Quran declares in the same context:
Surely, those who have believed in Muhammad(sa) and the Jews, and the Sabians, and the Christian—whoso believes in Allah and the Last Day and does good deeds, on them shall come no fear nor shall they grieve.16
Let me remind you that although the People of the Book is applicable to the Jews and Christians, potentially, it has a much wider application. In the context of the Quranic assertion that there is no people in the world but We have sent a Warner to them, and similar verses (cited earlier), we are left with no room for doubt that these were not only the people of the Old Testament and the Gospel (or the Torah and the Injeel) who were given the Book, but most certainly other books were revealed for the benefit of mankind. So all religions, which have a claim to be founded on Divine revelation would also be included among the People of the Book.
Again the Holy Quran uses the term Sabi which further clarifies the issue and dispels doubt. Sabi is a term used by the Arabs to apply to the followers of all non-Arab and non-Semitic religions which have their own revealed Books. As such, followers of all religions based on Divine revelation have been granted the assurance that provided they do not fail to recognise the truth of a new religion (despite their sincere efforts to understand) and stick honestly and truly to the values of their ancestral religion, they have nothing to fear from God and will not be denied salvation.
The Holy Quran, speaking of whichever party from among the Believers: Jews, Christians and Sabians, promises:
Shall have their reward with their Lord, and no fear shall come upon them, nor shall they grieve.17
And:
If they had observed the Torah and the Gospel and what has been now sent down to them from their Lord, they would surely, have eaten of good things from above them and from under their feet. Among them are people who are moderate but many of them are such that evil is what they do.18
To prevent Muslims from censuring indiscriminately all those who do not belong to Islam, the Holy Quran categorically declares:
They are not all alike. Among the people of the Book are those who are very pious and God-fearing, and who stand by their covenant; they recite the Word of Allah in the hours of night and prostrate themselves before Him. They believe in Allah and the Last Day, and enjoin good and forbid evil, and hasten to vie with one another in good works. These are among the righteous. Whatever good they do, they shall not be denied its due reward, and Allah well knows those who guard against evil.19
There is a great misunderstanding today, borne out of the recent political rivalries between the Jews and the Muslims, that according to Islam, all Jews are hell bound. This is totally false in light of what I have recited before you from the Holy Quran, and in light of the following verse:
Of the people of Moses there is a party who guides with truth and does justice therewith.20
It is declared in unambiguous terms in the Holy Quran that it is not only the Muslims who stand firmly by the truth and admonish and dispense justice righteously. Amongst the followers of other faiths, there are also other people who do the same.
This is the attitude, which the entire world of religion must adopt today to improve the quality of relationship with other faiths. Religious peace cannot be achieved without cultivating such broadminded, magnanimous and humanely understanding attitudes towards the people of other faiths.
Referring to all religions of the world, in general, the Holy Quran declares:
Of those We have created, there are a people that guide men with truth and do justice therewith.21
Since time immemorial, many philosophers have been dreaming of the moment when mankind can gather as one large human family under one flag. This concept of the unification of mankind has been entertained not only by political thinkers but also by economists and sociologists alike. But nowhere has the idea been pursued with greater fervour than in the domain of religion.
Although Islam also shares this view with other religions (some having highly ambitious programmes of world domination), within this apparent commonality, Islam stands distinctly different in its attitude to the aforementioned ambitious claim. This is no place for developing this controversial theme further and to enter into a debate as to which religion has actually been commissioned by God to gather the whole of mankind under one Divine banner. But it is very important for us to understand the implications of such claims by more than one religion of the world. If two, three or four powerful religions with long-established historical tradition simultaneously claim to be universal religions, will it not generate monstrous confusion and uncertainty in the minds of all human beings? Will their mutual rivalry and struggle for domination not pose a real and substantial threat to world peace?
Such movements of global dimension on the part of religions are a matter of grave concern themselves. But to add to that the danger of such movements falling into the hands of an irresponsible, bigoted and intolerant leadership means that the risks will be manifold and more real than academic.
In the case of Islam, unfortunately, there is widespread propaganda to the effect that Islam promotes the use of force wherever possible for the spread of its ideology. Such words emanate not only from opponents of Islam but also from medieval-minded Muslim ‘clergy’. Obviously, if one religion opts for the offensive, the others will have the right to defend themselves with the same weapons. Of course, I do not agree and strongly reject the notion that Islam advocates the use of force for the spread of ideologies—but to this aspect, I will return later.
Let us first examine the rationality of such a claim by any religion of the world. Can any religion—Islam, Christianity, or whatever you may call it—become universal in its Message, in the sense that the Message be applicable to all people of the world, whatever their colour, race or nationality? What about a host of different racial, tribal, national traditions, social habits and cultural patterns?
The concept of universality as proposed by religions, should not only transcend the geographic and national boundaries but should also transcend time. So, the question would be: can a religion be timeless, i.e. can the teachings of any religion be applicable with equal fitness to the people of this age as well as to those of a thousand years ago and a thousand years hence? Even if a religion was accepted globally by the entire mankind, how could it be competent enough to fulfil the needs of the future generation?
It is for the followers of every religion to suggest how the teachings of their religion propose to resolve the problems discussed above. However, on behalf of Islam, I should like to summarise very briefly the Islamic answer to these questions.
The Holy Quran repeatedly makes it clear that Islam is a religion whose teachings are related to the human psyche. Islam emphasises that any religion, which is rooted in the human psyche, transcends time and space. The human psyche is unchangeable. Therefore, the religion which is truly rooted in the human psyche becomes unchangeable by the same token provided that it does not get too involved with the transient situations of man, in whatever age, as he progresses forward. If the religion sticks to those principles, which emanate from the human psyche, such a religion has the logical potential of becoming a universal religion.
Islam goes one step further. In its uniquely understanding attitude, it describes all religions of the world as possessing this character of universality to some degree. As such, in every Divinely revealed religion, there is always found a central core of teaching, which is bonded to the human psyche and eternal truth. This core of religions remains unchangeable unless, of course, the followers of that religion corrupt that teaching at a later period of time.
The following verses illustrate the case in point:
They (the People of the Book) were not commanded but to serve Allah, being sincere to Him in obedience, and being upright, and to observe Prayer and pay the Zakat. That is the religion of the people of the right path.22
So set thy face to the service of religion turning as one devoted to God. And follow the nature made by Allah—the nature in which He has created mankind. There is no altering the creation of Allah. That is the right religion. But most men know not.23
In view of the above, the question may be raised as to the wisdom of sending one religion after another with the same teaching. Further, one may wonder why Islam claims, in relative terms, to be more universal and perfect than all the previous religions if all had the same unchangeable universal teaching applicable to human beings at all times.
1) In answer to the first question, the Holy Quran draws the attention of mankind to the indisputable historical fact that the Books and Scriptures revealed earlier than the Quran have been tampered with. Their teachings were corrupted by a process of gradual amendment or new elements were introduced through interpolation until the validity and authenticity of these Books and Scriptures became doubtful and questionable.
So, the onus of proof that no change whatsoever has been effected, of course, lies on the shoulders of the people belonging to such religions. As far as the Quran goes, it occupies a unique and distinct position amongst all religious Books and Scriptures. Even some of the staunchest enemies of Islam, who do not believe the Quran to be the Word of God, have to confess that the Holy Quran, without a shadow of doubt, remains the same unchanged and unaltered Book which was claimed by Muhammad(sa), to be the Word of God.
For instance:
There is otherwise every security, internal and external, that we possess the text which Mohamet himself gave forth and used.24
We may, upon the strongest assumption, affirm that every verse in the Quran is the genuine and unaltered composition of Mohamet himself.25
Slight clerical errors there may have been, but the Quran of Uthman contains none but genuine elements, though sometimes in very strange order. The efforts of European scholars to prove the existence of later interpolations in the Quran have failed.26
It is a completely different domain of controversy as to which Book was authored by whom. But the same Book whose authorship by God is challenged by the other People of the Book stands witness to the fact that, not only the Torah and the Injeel (collectively the Old Testament and the Gospels) were authored in part by God Himself, but also other Books belonging to different religions in other parts of the world were, without question, also authored by the same God—only the contradictions one finds in them today are man-made. Need it be said that the attitude of the Holy Quran is by far the most realistic and conducive to peace among religions.
2) As to the second question, the Holy Quran draws our attention to the process of evolution in every sphere of human society. New religions were needed not only for the sake of restoring the fundamental teachings of older religions which had been mutilated at the hands of man, but also, as society evolved, more teachings had to be added to previous ones to keep up with the pace of progress.
3) That is not all. Another factor at work in this process of change was the element of time-related secondary teachings which were revealed to meet only the requirements of a certain people or period. This means that religions were not only made of central cores of unchangeable principles, but were also dressed-up with peripheral, secondary and even transient teachings.
4) Last but not least, man was not educated and trained in Divine instructions in one single stride, but he was gradually carried forward step by step to a stage of mental adulthood where he was considered fit and mature to receive all the fundamental principles which were needed for his guidance. According to the Quranic claim, a secondary teaching inseparably based on everlasting fundamental principles was also revealed as a part of the final, perfect and consummate religion i.e. Islam. That which was of a purely local or temporary character was abrogated or omitted; that which was still needed henceforth, was provided and retained.27
This in essence is the Islamic concept of religious universality, which Islam claims to possess. It is for man to investigate and judge the comparative merit of different claimants.
Now, once again, we turn to the question of such religions, which have set themselves the goal of global ascendancy. Clearly, Islam does entertain such ambitions. By way of prophecy, the Holy Quran declares that Islam is destined to emerge one day as the sole religion of mankind.
He it is Who has sent His Messenger with the guidance and the religion of the truth, that He may cause it to prevail over all religions, even if those who associate partners with God do not like it.28
Despite its commitment to the promotion of peace and harmony between various religions, Islam does not discourage the competitive dissemination of messages and ideologies with a view to gaining ascendancy over others. In fact, it sets the ultimate ascendancy of Islam over all other faiths as a noble goal, which must be pursued by the adherents of Islam.
Speaking of the Holy Founder(sa) of Islam, the Holy Quran states:
Say, ‘O mankind! Truly I am a Messenger to you all from Allah to Whom belongs the kingdom of the heavens and earth. There is no God but He. He gives life, and He causes death. So believe in Allah and His Messenger, the Prophet, the Immaculate one, who believes in Allah and His words; and follow him that you may be rightly guided’.29
However, to pre-empt frictions and misunderstandings, Islam prescribes a set of clear-cut rules of conduct which guarantee fair play, absolute justice, freedom of speech, right of expression and the right of disagreement for all alike.
How can a religion claim itself to be universal, international, or global and yet not cause frictions? No religion with a universal message and global ambitions to unite mankind under one flag can even momentarily entertain the idea of employing force to spread its message.
Swords can win territories but not hearts.
Force can bend heads but not minds.
Islam does not permit the use of force as an instrument for the spread of its Message. It declares:
There should be no compulsion in religion. Surely, right has become distinct from wrong;30
So there is no need for any coercion. Leave it to man to determine where the truth belongs. Addressing the Holy Founder(sa) of Islam, God clearly warns him of entertaining any idea of force in an attempt to reform society. His status as reformer is made very clear in the following verse:
Admonish, therefore, for thou art but an admonisher; thou hast no authority to compel them.31
Further developing the same theme, Prophet Muhammad(sa), is reminded:
But if they turn away, We have not sent thee as a guardian over them. Thy duty is only to convey the Message. Leave it to God to make the Message effective.32
Even if a struggle develops in the process of the propagation of the new ideology and violent reaction ensues, then Islam strongly exhorts its adherents to show patience and perseverance and avoid conflict as much as possible. This is why wherever a Muslim is admonished to deliver the Message of Islam to the world at large; a clear-cut code of conduct is laid out for him. Out of many verses related to this subject, we quote the following few verses to illustrate the point:
Call unto the way of thy Lord, with wisdom and goodly exhortation, and argue with them in a way that is best. Surely, thy Lord knows best who has strayed from His way; and He also knows who are rightly guided.33
And:
Repel evil with that which is best. We know very well what they allege.34
Here, ahsan means the best, most attractive and something beautiful.
Describing a code of conduct under which the believers deliver the Message, the Holy Quran has the following comments:
We call to witness that age when man as a whole would be in a state of loss, except those who believe and do righteous deeds and deliver Truth in a manner that is also truthful. They exhort patience while they themselves exercise patience.35
Again:
Then he should have been of those who believe and exhort one another to exercise patience while they do the same themselves and they exhort one another to be considerate and merciful to others while they themselves are considerate and merciful.36
According to the Holy Quran, the survival and ultimate victory of a Message depends entirely upon the potency of its arguments and not on the material force it can employ. The Holy Quran is very clear and specific on this subject. It declares that even if the most powerful forces are employed to annihilate Truth and support falsehood, such efforts would invariably be defeated and frustrated. Reason will always prevail over the crude force of material weapons. For instance, it is stated in the Holy Quran:
But those who knew for certain that they would one day meet Allah said: How many a small party has triumphed over a large party by Allah’s command! And Allah is with the steadfast.37
The concept of the supremacy of Islam has to be understood in the context of the afore-mentioned Divine command.
In another part of a verse of the Holy Quran, it is stated:
Allah is well pleased with them and they are well pleased with Him. They are Allah’s party. Take note, it is Allah’s party who will prosper.38
During the Battle of Badr (the first battle in the history of Islam), the might of Meccan idolaters was pitched against a small number of Muslims—overwhelmingly outnumbered, outclassed in weaponry and equipment, and forced to fight a defensive battle for the preservation of their ideology rather than for their personal survival. Commenting upon this, the Holy Quran declares:
So let him perish who is condemned to perish by the verdict of manifest logic and let him survive who is worthy of survival by virtue of manifest logic.39
This is the everlasting principle, which has played the most important role in the evolution of mankind. Survival of the fittest is the essence of this Message. That, in fact, is the methodology of the evolution of life.
Freedom of speech and expression is vital to the spread of a Message as well as to restore the dignity of man. No religion is worthy of any consideration unless it addresses itself to the restoration and protection of human dignity.
In view of what has passed, it should become apparent that it is impossible for a religion like Islam to deny freedom of speech and expression. On the contrary, Islam upholds this principle in such a manner and with such boldness as is seldom witnessed in any other ideology or religion in the world. For instance, the Holy Quran declares:
They say, ‘None shall ever enter Heaven unless he be a Jew or a Christian.’ These are their vain desires. Say, ‘Produce your proof, if you are truthful.’40
Again:
Have they taken gods beside Him! Say, ‘Bring forth your proof. Here is the Book of those with me, and those before me!’ Nay, most of them know not the truth and so they turn away from it. 41
And:
We shall draw from every people a witness and We shall say to them, ‘Bring your proof.’ Then will they know that the truth belongs to Allah and that which they used to forge will be lost unto them.42
And:
Or have you a clear authority? Then provide your Book if you are truthful.43
Liberty and emancipation are the two important slogans, which are influencing the entire world with varying intensity and different connotations in different parts of the world. There is no doubt, whatsoever, that man is gaining greater awareness and consciousness in the importance and value of liberty. There is a pressing need felt everywhere in the world for emancipation, but from what? Is it from the yoke of foreign rule; dictatorship; fascism; theocratic or other regimes with totalitarian philosophies; oppressive democracies and corrupt bureaucracies; the economic stranglehold of the poor countries by the rich; ignorance; superstition; or fetishism?
Islam champions the cause of liberty from all these maladies but not in a manner as to cause disorder, chaos and indiscriminate vengeance causing suffering to the innocent. ‘And God does not like disorder’ (
) is the message of Islam.44
Islam like every other religion emphasises the role of balanced freedom in a spirit of give and take. The concept of absolute freedom is hollow, weird, and unreal in the context of society. Sometimes, the concept of freedom is so misconceived and misapplied that the beauty of the cherished principle of freedom of speech gets transformed into the ugliness of freedom to abuse, hurl insults and to blaspheme.
Islam goes one step further than any other religion in granting man the freedom of speech and expression. Blasphemy is condemned on moral and ethical grounds, no doubt, but no physical punishment is prescribed for blasphemy in Islam despite the commonly held view in the contemporary world.
Having studied the Holy Quran extensively and repeatedly with deep concentration, I have failed to find a single verse which declares blasphemy to be a crime punishable by man.
Although the Holy Quran very strongly discourages indecent behaviour and indecent talk, or the hurting of the sensitivity of others, with or without rhyme or reason, Islam does not advocate the punishment of blasphemy in this world nor vests such authority in anyone.
Blasphemy has been mentioned five times in the Holy Quran.
1) For instance, this subject is mentioned in generality:
He has already revealed to you in the Book that, when you hear the Signs of Allah being denied and mocked at, sit not with them until they engage in a talk other than that; for in that case you would be like them. Surely, Allah will assemble the hypocrites and the disbelievers in Hell, all together.45
When thou sees those who engage in vain discourse concerning Our Signs, then turn thou away from them until they engage in a discourse other than that. And if Satan cause thee to forget, then sit not after recollection, with the unjust people.46
What a beautiful response to the utter ugliness of blasphemy! Not only does Islam disallow any human being to take the punishment of the blasphemer into his or her own hands, but declares that people should register their protest against blasphemy by staging a walkout from an assembly of men where religious values are being mocked and ridiculed. Suggestions of any positive measures aside, not even a permanent boycott of the blasphemer is prescribed by the Holy Quran. On the contrary, the Holy Quran makes it amply clear that this boycott is only to last for the period during which the act of blasphemy is being committed.
2) Again, blasphemy is mentioned in Surah Al-An’am where, hypothetically, the question of blasphemy is discussed not only with regard to God but also idols and imaginary objects of worship besides God. One is overwhelmed by the beauty of Quranic teachings when one reads:
Revile not those whom they call upon beside Allah, lest they, out of spite, revile Allah in their ignorance. Thus unto every people have We caused their doing seem fair. Then unto their Lord is their return; and He will inform them what they used to do.47
It is the Muslims who are addressed in this verse. They are strictly prohibited from blaspheming the idols and imaginary gods of the idolaters. It is also pointed out that if one does so, others may, by way of retaliation, indulge in blasphemy against God. In this hypothetical discussion of blasphemy against God and idols on equal terms, no physical punishment is prescribed in either case.
The moral of this teaching is rich in profound wisdom. If one commits a crime against someone’s or other’s spiritual sensibilities, the aggrieved party has a right to pay back in the same coin regardless of the nature of his beliefs and his being right or wrong. Neither is permitted to retaliate in different terms. One can safely conclude from this that spiritual offence should be avenged by spiritual means just as a physical offence is avenged by physical retaliation—but without transgression.
3) Blasphemy is mentioned in the Holy Quran in relation to Mary and Jesus(as).,
For their disbelief and for their uttering against Mary a grievous calumny.48
This verse refers to the historical stance of the Jews contemporary to the times of Jesus Christ(as). According to this verse, the Jews committed a grave blasphemy by declaring Mary(as) to be unchaste and alleging Jesus(as), to be a child of questionable birth.
The Arabic word Buhtanan ‘Azima (translated above as ‘a grievous calumny’) expresses condemnation of this folly on the part of the Jews in the strongest term. Yet, surprisingly, no physical punishment is prescribed.
4) It is interesting to note that while the Jews are condemned by the Quran for committing an act of blasphemy against Mary(as) and Jesus(as), at the same time the Christians, in their turn, are censured for committing blasphemy against God by claiming that a son was born to God through a human wife. In the following verse, the Holy Quran declares it as an enormity. Yet no corporal punishment of any sort is advocated nor is the right delegated to any human authority to punish blasphemy against God.
No knowledge have they thereof, nor had their fathers. Monstrous is the word that comes out of their mouths. They speak naught but a lie.49
5) In the end, let me come to the most sensitive area—more sensitive in the sense that the Muslims of today are more sensitive to blasphemy against the Holy Founder(sa) of Islam than blasphemy against anything else—even God!
Yet there is a case of blasphemy so serious that it is recorded in the Holy Quran itself, which speaks of ‘Abdullah bin Ubayy bin Salul, known in the history of Islam as the Chief of Hypocrites. Once returning from an expedition, ‘Abdullah bin Ubayy declared in the company of others that the moment they returned to Medina, the noblest would expel the meanest among the Medinites.
They say, ‘If we return to Medina, the most exalted will, surely, drive out therefrom the most mean,’ while true honour belongs to Allah and to His Messengersa and the believers; but the hypocrites know not.50
Everyone understood the implied insult to the Holy Prophet(sa). They were seething with indignation and rage to the extent that, if permitted, they would have most certainly put ‘Abdullah bin Ubayy to the sword. It is reported authentically that tempers were running so high at this incident that no less a person than the son of ‘Abdullah bin Ubayy himself approached the Holy Founder(sa) of Islam seeking permission to kill his father with his own hands. The son argued that if anyone else did so, he might later on, in ignorance, entertain the thought of revenge against his father’s killer. For centuries, the Arabs were accustomed to take revenge at even the smallest insult hurled at them or their close relative. Perhaps, this custom was what the son had in mind. But the Holy Prophet(sa) refused to grant his request nor did he permit anyone else from among his Companions to punish the hypocrite, ‘Abdullah bin Ubayy, in any manner whatsoever.51
Having returned to Medina after the expedition, ‘Abdullah bin Ubayy continued to live in peace. When he died at last, a natural death, of course, to the surprise of everyone, the Holy Prophet(sa) gave ‘Abdullah’s son his own shirt so that he could enshroud his father’s body for burial—a singular act of blessing, indeed, which must have left the other Companions yearning to barter it from the son at the cost of all their possessions. Not only that, the Holy Prophet(sa) decided to lead his funeral prayer. This decision must have deeply disturbed many of his Companions who could never forgive ‘Abdullah for the grievous offence mentioned above. Yet, it fell to the lot of Umar(ra), who later succeeded the Prophet(sa) as the Second Caliph to give voice to their suppressed uneasiness.
It is reported that as the Holy Prophet(sa) was proceeding to the funeral, Umar(ra) suddenly stepped forward and stood in the way begging the Prophet(sa) to change his decision. In doing so, Umar(ra) reminded the Prophet(sa) of the verse of the Holy Quran in which reference is made to some known hypocrite on whose behalf intercession would not be accepted even if the Holy Prophet(sa) prayed for him seventy times. Incidentally, the number seventy should not be taken too literally because, according to Arab usage, it was only employed to indicate a large number.
However, the Holy Prophet(sa) smiled and responded: Stand aside, Umar(ra). I know better. If I know God would not forgive him even if I seek forgiveness seventy times, I would seek forgiveness for him more than seventy times. The Prophet(sa) then led the funeral prayer.52
This is a fitting rebuttal to those who are crying themselves hoarse in demanding death for the blasphemer who dares to insult the Holy Founder(sa) of Islam and nothing but death. Such a religion must have a claim to establish inter-religious peace in the world.
In inter-religious relationships Islam goes one step further by declaring:
And let not the enmity of a people that they hindered you from access to the Sacred Mosque, incite you to treat them with inequity. Instead help each other in good things of life and in all such things as are based on the fear of Allah. Do not, however, help one another in the sinful things and transgression.53
The Holy Quran does not permit Muslims to treat with injustice even such enemies as had committed aggression against them due to religious enmity.
We now turn to the category of those non-believers who were not known to have taken any active part in hostilities against Muslims. Referring to them, the believers are told in the Holy Quran:
It may be that Allah will bring about love between you and those of them with whom you are now at enmity; and Allah is All-Powerful and Allah is Most Forgiving, Merciful. Allah forbids you not, respecting those who have not fought against you on account of your religion; and who have not driven you out of your homes, that you be kind to them and deal equitably with them; surely, Allah loves those who are equitable.54
Muslims are also taught to invite the People of the Book and to cooperate with them in spreading the Message of the Unity of God—a belief shared with them. The import of the verse below is to emphasise the point of commonality and chalk a mutual programme for the benefit of mankind rather than to highlight the areas of differences resulting in discord.
Say, ‘O People of the Book! Come to a word equal between us and you—that we worship none but Allah, and that we associate no partner with Him, and that some of us take not others for Lords besides Allah’ But if they turn away, then say, ‘Bear witness that we have submitted to God.’55
Before examining any meaningful role that the bona fide religions of the world can play in providing peace to man in all areas of human activity, it is highly essential to critically examine the role of religions in establishing peace within the various sections of their own adherents and also to adjudge whether religions—as long as they exist—can ever learn to live at peace with each other. Judging from the growing influence of materialism and the emphasis of society as a whole shifting from spiritual to carnal and sensual pleasures, one may be led to believe that religion should be discarded and ignored as an unimportant factor.
I regret to disagree with such a conclusion because unless we reform religious attitudes, internally and externally, religion will continue to play a very strong negative role, rather than a beneficial positive role, in our efforts to achieve global peace. Religion, which should have played a leading role in establishing peace, removing misunderstanding between adherents of different sects and religions, cultivating decency, and promoting the principle of live and let live, has unfortunately, in the contemporary times, played a very minor and insignificant role, if any at all, in the promotion of peace anywhere in the world. Yet in creating disorder and bloodshed and in causing misery and immense suffering, it still is a very potent and dynamic force, which should not be under-estimated at all. No global peace can be visualised without addressing this vital problem and redressing its faults.
Internally, religious sentiments can be strongly excited and activated to spread misery and suffering amongst a section of its adherents which, unfortunately, happens to belong to a minority sect within that religion.
The entire Muslim history is full of such ugly and despicable episodes where Islam, the religion of peace, was itself employed to shatter the peace of innocent believers, who, of course, believed in Islam but not in the way and style, as others would have them. In fact, a study of Islamic history proves beyond a shadow of doubt that Islam has been misemployed for the persecution of Muslims themselves. The ‘holy wars’ that the Muslims fought against the Crusaders are far outnumbered and outweighed by the ‘holy wars’ that Muslims fought against Muslims during the last fourteen centuries.
The chapter is not closed. What has been happening in Pakistan vis-à-vis Ahmadiyya Muslims and not too infrequently against the Shiite minority is enough to bring the focus of attention to the fact that this heinous problem which should have died long ago lives on.
In Christianity, persecution of Christians at the hands of Christians may appear to be a far cry buried under the debris of European and American history, but a study of the religion-political strife in Ireland appears to prove otherwise. Also there are potential dangers of sectarian strife within Christianity in other parts of the world, which at present are preoccupied with other strife and feuds.
In inter-religious relationships, the Hindu-Muslim riots in India, or Muslim-Christian strife in Nigeria or Jewish-Muslim hostilities in the Middle East and elsewhere, and also an undercurrent of politically and economically fragile Judeo-Christian relationship, are all but a few signs of latent dangers which lie like dormant volcanoes in the subterranean religious world.
The importance of reforming the attitudes to such problems cannot be over-emphasised.
To recapitulate the Islamic approach as to how such problems should be resolved, we conclude by pointing out that:
1) All religions of the world, whether they believe in Islam or not, must conform to the underlying Islamic principle of not permitting the use of force and coercion in any manner as an instrument in resolving inter-sectarian and inter-religious strife. The choice of religion, the freedom to profess, propagate, practise and exercise, or to denounce or to cease to believe or change one’s belief must be protected absolutely.
2) Even if other religions cannot agree with the Islamic concept of universality of truth and even if, for instance, from the vantage point of Judaism, Christianity, Buddhism, Confucianism, Hinduism, Zoroastrianism, etc. other religions are all false and have nothing to do with God, then despite this negation of truth elsewhere, all religions must conform to the Islamic principle of showing respect and reverence to the Founders and holy personages of other faiths. In pursuance thereof, they do not have to compromise their principles. It is simply a matter of fundamental human rights. The right of every human being that his religious sensibilities and sentiments shall not be violated and offended must be recognised.
3) It should be remembered that the above principle cannot be enforced by any national or international law. It should be understood in conjunction with the principle that blasphemy does not warrant man-made punishment but that it should be decried and discouraged by promoting public opinion for condemning such acts as indecent, imprudent and loathsome.
4) Inter-faith conferences on the pattern introduced by the Ahmadiyya Muslim Community in the earlier part of this century should be widely encouraged and promoted. The soul and spirit of such conferences can be summed up by the following characteristics:
a) All speakers should be encouraged to highlight the good points and attractive and distinctive features of their respective faiths without maligning other faiths.
b) Indeed, speakers, preferably, belonging to one faith should genuinely try to discover the good features of other faiths, speak on them and explain why they are impressed by them.
c) Speakers belonging to different faiths should pay tribute to the nobility and character of the leaders of other faiths. For instance, a Jewish speaker could speak on the distinctive features of the Holy Prophet Muhammad(sa) which can be appreciated by all human beings without compromising their religious dogmas. Similarly, a Muslim speaker could speak of Krishna(as), Hindu speaker on Jesus Christ(as), a Buddhist on Moses(as), and so on and so forth. During the third decade of this century, such conferences were held to great benefit and growing popularity by the Ahmadiyya Community to improve Hindu-Muslim relationships in India.
d) Without prejudice to what has been proposed in (c), the sanctity of religious dialogue must be protected between sects and faiths. Inter-religious exchange of views must not be condemned as attempts to sabotage religious peace. It is the manner of dialogue, which, if wrong, should be condemned and not the dialogue itself. The free flow of ideas is the most important of fundamental human rights, essential for the survival of the fittest. It may not be compromised at any cost.
e) To narrow the areas of differences and enlarge the possibility of agreements, it is highly essential that all religions accept the principle of limiting their debates with followers of other faiths to the sources of their respective religions. The Quranic declaration that all religions are the same at their sources should not be treated lightly. It comprises a world of wisdom, which should be examined and explored by all religions to their own advantage as well as to the advantage of mankind as a whole.
5) Cooperation in all good plans and schemes for the mutual benefit of mankind must be promoted and encouraged. For instance, philanthropic projects could be undertaken jointly between Christians and Muslims and Hindus and Jews, etc..
Only then can we hopefully realise the time old Utopian dream of past sages and thinkers, namely that of uniting man under one flag in all spheres of human activity—whether they be religious, social, economic or political fields and all that really matters.
1 Ch. 16: Al-Nahl: 37
2 Ch. 40: Al-Mu’min: 79
3 Ch. 35: Al-Fatir: 24–25
4 Ch. 2: Al-Baqarah: 286
5 Ch. 4: Al-Nisa’: 151–153
6 Ch. 2: Al-Baqarah: 254
7 Ch. 4: Al-Nisa’: 42
8 Ch. 33: Al-Ahzab: 41
9 Lexicons of the Arabic language E.W. Lane, Aqrab al-Mawarid, the Mufradat of Imam Raghib, Fath and Zarqani
10 Ch. 5: Al-Ma’idah: 4
11 Ch. 15: Al-Hijr: 10
12 Ch. 85: Al-Buruj: 22–23
13 Al-Bidaya wan Nihaya Libni Kathir, vol.1 p.171
14 Ibid. vol.1 p.237, see also Bukhari
15 Ch. 22: Al-Hajj: 68
16 Ch. 5: Al-Ma’idah: 70
17 Ch. 2: Al-Baqarah: 63
18 Ch. 5: Al-Ma’idah: 67
19 Ch. 3: Al-‘Imran: 114–116
20 Ch. 7: Al-A‘raf: 160
21 Ch. 7: Al-A‘raf: 182
22 Ch. 98: Al-Bayyinah: 6
23 Ch. 30: Al-Rum: 31
24 p. xxvii Life of Mohamet by Sir William Muir London, 1878
25 Ibid. p. xxviii
26 Prof. Noldeke in Encyclopaedia Britannica; 9th edition, under Quran
27 see Holy Quran Ch. 5:14–16
28 Ch. 61: Al-Saff: 10
29 Ch. 7: Al-A‘raf: 159
30 Ch. 2: Al-Baqarah: 257
31 Ch. 88: Al-Ghashiyah: 22–23
32 Ch. 42: Al-Shura: 49
33 Ch. 16: Al-Nahl: 126
34 Ch. 23: Al-Mu’minun: 97
35 Ch. 103: Al-‘Asr: 2–4
36 Ch. 90: Al-Balad: 18
37 Ch. 2: Al-Baqarah: 250
38 Ch. 58: Al-Mujadalah: 23
39 Ch. 8: Al-Anfal: 43
40 Ch. 2: Al-Baqarah: 112
41 Ch. 21: Al-Anbiya’: 25
42 Ch. 28: Al-Qasas: 76
43 Ch. 37: Al-Saffat: 157–158
44 Ch. 2: Al-Baqarah: 206
45 Ch. 4: Al-Nisa’: 141
46 Ch. 6: Al-An’am: 69
47 Ch. 6: Al-An‘am: 109
48 Ch. 4: Al-Nisa’: 157
49 Ch. 18: Al-Kahf: 6
50 Ch. 63: Al-Munafiqun: 9
51 Narrated by Ibn Ishaq: Al-Sira tun Nabawiyya by Ibn Hisham, pt. III; p. 155
52 Bukhari, Kitabul Jana‘iz, Babul Kafani fil Kamisilladhi Yukaffu ‘au la Yukaffu
53 Ch. 5: Al-Ma’idah: 3
54 Ch. 60: Al-Mumtahinah: 8–9
55 Ch. 3: Al-‘Imran: 65