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Muslims have normally been considered Religious Exclusivists, who would not consider people of other faiths worthy of respect for their religious commitments. This author believes that although this view truly reflects the attitude of many - though not necessarily most - Muslims it is not consistent with the correct understanding of the teachings of Islam. The following presentation attempts to show how Islamic teachings propose to tackle the issue of religious plurality.
Islam, on the one hand takes a firm position in claiming that its teachings are the true version of reality from God, on the other hand it also calls for genuine respect for all non-Muslims. Even though a person influenced by the understanding of Religious Pluralism may not be immediately impressed by this view, a better understanding of the various verses of Qur’an on the subject would suggest that not only is it the correct Islamic understanding, this position can be supported rationally as well.
While they are preaching, believers are expected to show respect to other faiths and behave in a manner that would not tarnish the image of their own religion. In case a non-Muslim (or a disgruntled Muslim) is drawn away from Islam because of a Muslim’s poor behaviour, the latter will be held responsible for his misconduct and its consequences. The Qur’an says:
Call them to the path of your Lord with wisdom and words of good advice, and reason with them in the best way possible. Your Lord surely knows who stray from His path, and He knows those who are guided the right way. (16:125)
In another passage it says:
So do not make your oaths a means for deceiving one another, lest a foot should slip after having found its hold, and you taste of evil for having hindered [others] from the way of God, and suffer a grievous punishment. (16:94)
Politeness, concern, respect, and tolerance are therefore at the heart of a Muslim’s desired behaviour towards non-Muslims.
a. Qur’anic Evidence of the Given Understanding
i) All humans had the same religion. It was freedom of choice given to them that led to differences. Prophets were then sent to clarify the truth. Teachings of prophets clarified truth beyond any possibility of doubt:
Mankind were [to begin with] one community [then they differed among themselves], so God raised prophets, as bearers of good tidings and as warners, and sent down with them the book containing the truth that He might judge between people wherein they differed. [But then they began to differ about the Book], and none differed about it except those to whom it was given, after clear signs had come to them, out of jealousies among them. (2:213)
ii) Islam is the true religion of God.
Surely the true religion with God is Islam. (3:19)
iii) Those who deny the message from God do so deliberately and therefore are worthy of condemnation:
Those to whom we gave [a part of] the Book [earlier] recognise him [Muhammad (Pbuh)] as they recognise their sons. But those who ruin their souls, they will not believe. (6:20)
When there came to them that which they knew [to be the truth] they rejected it. Let the curse of God then be on the disbelievers. (2:89)
iv) Non-Muslims are not necessarily always Kafir.
a) Even during a certain stage in the presence of prophets, non-Muslims are not Kafir, until such time they deliberately reject their message.
You shall see many of them [the Jews and Christians] making friends with those who disbelieve [against Muslims]. Surely evil is that which their souls have sent on before for themselves, so that God is displeased with them. (5:80)
The expression used in the above verse is not ‘those who are disbelievers’ (i.e. those who are Kuffar) for Jews and Christians, but only for those Arabs who had already knowingly denied the Prophet Muhammad (Pbuh). The People of the Book are only accused of being more friendly with the disbelievers than the believers (i.e. Muslims). In other words, there was a stage in the preaching mission of the Prophet Muhammad (Pbuh) when the non-believing Jews and Christians were not categorised as disbelievers (Kuffar)
b) So long as the Jews and Christians were not convinced about the authenticity of Islam, they were required to follow the message they thought was from God:
[Muhammad (Pbuh)] if they [the people of the Book] come to you [for judgment], judge between them or [if you so choose] turn aside from them, they cannot harm you at all. And if you judge, judge between them with justice. Indeed God loves those who are just. And how do they make you their judge when they have with them the Torah, wherein is God’s judgment, yet in spite of that they turn their backs. They are certainly not believers. (5:42-3)
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