Renaissance - 8

An indispensable consequence of globalization is the enhanced interaction of the individuals of different faiths. Composing a third of the population on the planet, global peace is, therefore, incumbent upon the members of the heavenly religions. Achieving this goal, however, requires a proper understanding of "the other" and an acceptable use of the interaction among the believers. In this article, I want to discuss the issue from a Muslim's perspective.

The very first duty for the Muslims is to read their holy book, Quran, and see that the people of the book are not treated as a single entity, just like there are bad apples among the good ones in the Muslim communities. Going one step further, Muslims must use this situation as a mirror to themselves. Being born into a Muslim society does not necessarily make a person "one of the best on the planet". Quran praises, admonishes and reprimands both the Muslims and the people of the book. The good news of paradise and threats of hell in the Quran are both for the Muslims and for the people of the book.

Indeed, those who believed and those who were Jews or Christians or Sabeans - those who believed in Allah and the Last Day and did righteousness - will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve. (2/62; also see 5/69 for similar meaning)

The second point, which is a natural consequence of the first one, is that Muslims must give up treating the people of the book as "people to be saved from hell fire". This insidious urge to convert each other is mere a poison to the peaceful coexistence of the communities of different faiths. It is natural that people may change their faiths during the course of their lives and it is understandable that people want to spread the message of their faiths, but this must be with the purpose of "being known properly". For a healthy cohabitation, Quran's suggestion is to urge and collaborate with each other to do good.

For each [religious following] is a direction toward which it faces. So race to [all that is] good. Wherever you may be, Allah will bring you forth all together. Indeed, Allah is over all things competent. (2/148)

...To each of you We prescribed a law and a method. Had Allah willed, He would have made you one nation [united in religion], but [He intended] to test you in what He has given you; so race to [all that is] good. To Allah is your return all together, and He will [then] inform you concerning that over which you used to differ. (5/48)

Third, just like Christians and Jews are people of the book, Muslims are among the people of the book from the perspective of Christians and Jews. Remembering that the Prophet Muhammad warned the believers of following the mistakes of the people of the book, Muslims must contemplate upon what happened in the Christian and Jewish communities and among each other, then must reflect the lessons from this contemplation over themselves. In the remainder of this article, I am going to do this in context of a renaissance of faith.

"You will follow the wrong ways, of your predecessors so completely and literally that if they should go into the hole of a mastigure, you too will go there." We said, "O Allah's Messenger! Do you mean the Jews and the Christians?" He replied, "Whom else?" (Sahih Al-Bukhari, 3456)

This hadith is traditionally interpreted as imitating the people of the book, hence the cold shoulder against the western societies or rejecting celebrating the new year, etc. However, when thought in conjunction with the relevant verses in the Quran quoted at the end of this article, we can see a whole host of other lessons. In fact, we can see that this formal and superficial interpretation of this hadith is actually a hindrance to a much broader understanding.

A major reason of criticism against the People of the Book by the Quran is their differing in religion or falling into dispute in religion when there are clear signs or verses. What's more, this point is emphasized numerously throughout the Quran. Then, in the light of the above hadith, we can easily see that a similar fate, that is differing in religion, is waiting the Muslims, too. In fact, another hadith highlights exactly this point:

"The Jews split into seventy-one sects, or seventy-two sects, and the Christians similarly, and my Ummah will split into seventy-three sects." (Tirmidhi, 2640, Grade:Good)

Since the solution to a problem lies in understanding it first, Muslims can study the Christian and Jewish groups and their religious history in order to diagnose and treat their own ailments. Let's see some examples.

The belief of trinity in Christianity is a major point of discussion. I am not going to go into the same discussion here, but let's ask if there is something analog (not the same!) among Muslims. One implication of the belief of trinity is that Jesus is carrying godly properties. Being free of errors or not having any cultural/sociological bias is a godly property we humans lack, and when you look at the Muslims, you see that more often than not, prophet Muhammad (pbuh) is raised to such a perfection as to never make mistakes or to have no cultural biases so that his words possess validity over times and geographies (see Chosen from among us Humans). This conclusion is then carried on to making jurisdictions based on his sayings.

The same erroneous notion is repeated for the scholars. Again, Quran criticizes the People of the Book for treating their religious leaders as God. It is agreed among the Muslim scholars that this refers to their embracing those individuals' jurisdictions and interpretations as definitive and truthful as if coming explicitly from God.

They have taken their scholars and monks as lords besides Allah , and [also] the Messiah, the son of Mary. (9/31)

Namely, the status of Saint Paul among the Christians is a prime example of this. Without going into the discussion, I am going to ask whether the Muslims are doing the same mistake. Well, similar to the extreme attitude towards the last messenger of God, the scholars' jurisdictions and interpretations are treated as definitive and truthful among Muslims, too (sometimes even if they contradict with clear orders and prohibitions of God). Then, are those Muslims not assuming their religious leaders as gods besides Allah, according to the diagnosis of the aforementioned verse?

Last point in this discussion I would like to scrutinize is the concept of differing in religion. I will argue that this concept means creating a religion in religion. That is creating a humanly religious sect in an otherwise heavenly religion. I am not arguing against the formation of congregations but talking about the sects that treat other members of the same religion, but who are out of the sect, as out-of-religion. Such Christians or Muslims claim other members of their religion to be non-Christian or non-Muslim. That is, for example, although a person claims to be a Muslim and practicing the basic obligations thereof, they are counted as non-Muslim by these extremists, and furthermore are exposed to unfair treatments. Believers who are living in peace in their communities are counted as creators of conflict mainly because they are not carrying the same political views as some religious groups, and so, are tormented in various ways. Is this not differing in religion?

Remember that I made these comments, first, by reading and contemplating the history of the People of the Book, and then by studying the Muslims in the light of this contemplation. This practice is well-established according to the verses and hadiths I quoted in the article, and can be extended to other issues. Bottom line is, a renaissance in faith for Muslims requires a healthy interfaith interaction, and the same is valid for the members of the other faiths, as well.

Verses about "Falling into Dispute in Religion"

The Jews say "The Christians have nothing [true] to stand on," and the Christians say, "The Jews have nothing to stand on," although they [both] recite the Scripture. Thus the polytheists speak the same as their words. But Allah will judge between them on the Day of Resurrection concerning that over which they used to differ. (2/113)

(Their doom is) because Allah sent down the Book in truth but those who seek causes of dispute in the Book are in a schism Far (from the purpose). (2/176)

Mankind was [of] one religion [before their deviation]; then Allah sent the prophets as bringers of good tidings and warners and sent down with them the Scripture in truth to judge between the people concerning that in which they differed. And none differed over the Scripture except those who were given it - after the clear proofs came to them - out of jealous animosity among themselves. And Allah guided those who believed to the truth concerning that over which they had differed, by His permission. And Allah guides whom He wills to a straight path. (2/213)

Those messengers - some of them We caused to exceed others. Among them were those to whom Allah spoke, and He raised some of them in degree. And We gave Jesus, the Son of Mary, clear proofs, and We supported him with the Pure Spirit. If Allah had willed, those [generations] succeeding them would not have fought each other after the clear proofs had come to them. But they differed, and some of them believed and some of them disbelieved. And if Allah had willed, they would not have fought each other, but Allah does what He intends. (2/253)

Indeed, the religion in the sight of Allah is Islam. And those who were given the Scripture did not differ except after knowledge had come to them - out of jealous animosity between themselves. And whoever disbelieves in the verses of Allah , then indeed, Allah is swift in [taking] account. (3/19)

[Mention] when Allah said, "O Jesus, indeed I will take you and raise you to Myself and purify you from those who disbelieve and make those who follow you [in submission to Allah alone] superior to those who disbelieve until the Day of Resurrection. Then to Me is your return, and I will judge between you concerning that in which you used to differ. (3/55)

And do not be like the ones who became divided and differed after the clear proofs had come to them. And those will have a great punishment. (3/105)

And We had certainty settled the Children of Israel in an agreeable settlement and provided them with good things. And they did not differ until [after] knowledge had come to them. Indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ. (10/93)

And We had certainly given Moses the Scripture, but it came under disagreement. And if not for a word that preceded from your Lord, it would have been judged between them. And indeed they are, concerning the Qur'an, in disquieting doubt. (11/110)

Indeed, those who have believed and those who were Jews and the Sabeans and the Christians and the Magians and those who associated with Allah - Allah will judge between them on the Day of Resurrection. Indeed Allah is, over all things, Witness. (22/17)

And We gave them clear proofs of the matter [of religion]. And they did not differ except after knowledge had come to them - out of jealous animosity between themselves. Indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ. (45/17)