Qur'anic Perspective on Pluralism

Salam: Quarterly to Promote Understanding, 2025

This paper explores the theological, historical, and contemporary perspectives on pluralism, emphasising its significance in fostering interfaith harmony and societal cohesion. Drawing from key Qur’anic verses on pluralism, prophetic practices, and scholarly interpretations in the early age of Islam, it highlights Islam’s recognition of diversity in race, ethnicity, and religion as a test of character and an opportunity for mutual understanding.

Pakistan Observer (Newspaper)

There have been various attempts, in the recent past and in the present as well, both by Muslims and non-Muslims scholars, to trace the roots of Pluralism in Islam—its tradition and history, and in its sources (Text and Traditions) as well. In this direction, the present article is an attempt to throw some light on the term Pluralism in Islamic perspective and to trace its roots both in Text (i.e., the Holy Qur’an), Tradition (Ahadith/traditions of the Prophet), with the support of some the modern (re)interpretations.

This article begins with a review of the meaning and concept of pluralism and such of its allied words as diversity and tolerance. Then it discusses a set of general premises of Islam such as divine oneness (tawhīd), juristic disagreement (ikhtilāf) and disunity (tafarruq) that have a bearing on pluralism. Human dignity (karāmah), the moral autonomy of the individual (ikhtiyār) also substantiate the essence of pluralism in Islam. The rest of the article addresses the various manifestations of pluralism ranging from its ethno-linguistic, to religious, political, cultural and legal varieties. The concluding section argues, with reference to Malaysia, that issues pertaining to ethno-religious pluralism call for deeper and more refined approaches to meet new challenges Malaysia is currently facing. The multi-religious and multicultural features of Malaysian society can be enriched by greater policy focus on integration that brings different religious and ethnic groups in closer proximity and contact in their places of residence, learning and work.

This paper will discuss the acceptance of pluralistic values in Islam. The concept of pluralism and its dimensions promoted in Islam has been attested to by comments from the international community in various publications and forums. The Holy Quran commands Muslims to treat all people fairly. Islamic history provides many examples of toleration towards other faiths. Muhammad (PBUH), the last of Allah's Messengers, preached and practiced tolerance and acceptance towards non-Muslims in every walk of life. This paper also deals with a comparative analysis of Islamic and Western concepts of pluralism. It also focuses on the way Islamic concept of pluralism has been misinterpreted by some western scholars at different levels in different ways, for instance Islam is wrongly associated with violations of non-Muslim rights in an Islamic State and also, certain scholars believe that Muslims living in the West are not loyal to the community to which they belong. This paper discusses reasons for such distortions of the Islamic concept of pluralism at national and international levels. This paper will attempt to remove the apprehensions and misperceptions related to Islamic concept of pluralism. Views and suggestions from the audience will be appreciated in order to review and refine the recommendations I make. All of us have to share the planet Earth; no matter what religion we belong to. So why should we not do it gracefully-in the true, pluralistic way?

This article explains how pluralism happens in human world. It is inevitable that even some doctrines like Islam recognize this condition as human nature. How the plurality happens and how religious believers, especially Muslims, should perceive are the questions intended to be answered in this article.

The advent of Islam as a universal religion guided people in all domains of life (social, economic and political). One of Islam"s excellent aspects is its generality and applicability to all human beings. Islam stresses on the unity of humanity, it also identifies human diversity and gives valuable principles to deal with ethnic, racial and religious differences in society. There are several verses in the Quran that underlines human pluralities. The pluralistic dimension of Islamic teachings has gained worldwide attention in our time. According to the Quran, all human beings are from the same soul but they have been created with differences. Furthermore, the Quran stresses the significance of religious freedom. There should be no compulsion in religion (Quran, 2:257) Faith is an individual choice; it is something which a man wishes to get in touch, not what is forcibly rendered upon him. To you be your way, and to me be mine (Quran, 109:3) If someone is made to believe a faith by force, it becomes hollow and without true conviction. Religious tolerance is the most important aspect to survive a nonviolent life for both individuals and society. The following research paper describes the ethics of religious tolerance and pluralism throughout the verses of Quran, which will serve as a resolution to the misinterpreted verses of Quran that Islam does not tolerate believers in the other religions and deny socio-religious harmony.

AENSI Publisher, 2015

Islam is well understood from the Holy Quran as the most perfect and peaceful religion in the world. It is however, now the most misunderstood perception especially among the non-Muslims; and one of the primary concerns of many tribulations occurring in this era. History states otherwise, indeed. Muslims have always been the best neighbors as citizens and the best guardians as rulers. In the process of reviving true Islamic essence, pluralism plays a big role. This study investigates the reasons of misconceptions towards Islam and what went wrong in understanding the purest and finest teachings ever existed. In additions, this paper discusses how pluralism is an essential factor in shaping our holistic societies.

American Journal of Islam and Society

Is religious pluralism possible in Islam? This question is theoretically andhistorically easy to answer affirmatively. But in perception seen as reality,it is anything but simple to answer at all. Contemporary attitudes towardand portrayals of Muslims confuse the debate even further. Attempts to providelegitimate answers in a nuanced manner are usually considered apologeticsand thus dismissed. Yet the case must be made that the Islamicworldview on religion and humanity assumes religious pluralism.Anybody periodically engaged in interfaith dialogue or public lectureson Islam must have heard this question by now. While most are genuinelyinterested in knowing the true answer, some have already made their mindsup about Islam’s inability to tolerate other religions. Perhaps one of theeffective answers came through Bill Moyers’ 1990 interview with SeyyedHossein Nasr.1 That Nasr answered affirmatively with authority and eloquencecannot be denied; however, that few Americans heard his answe...

2014

The book makes a full critical analysis of John Hick’s pluralistic hypothesis from an Islamic perspective. To be able to do this, it begins with a survey of Islamic responses to the problem of religious diversity in the first chapter. It then starts examining Hick’s pluralism by giving an extensive account of it. Drawing on the Kantian distinction of noumenon and phenomenon, Hick claims that great world religions, with their personal gods and impersonal absolutes, are phenomenal responses to the noumenal Real. After careful critical consideration, the book concludes that Hick’s pluralism cannot be compatible with Islam, unless it is modified from three angles: the total ineffability of the Real must be replaced with a “moderate ineffability”, a hermeneutical reading of the holy texts should replace Hick’s mythical approach, and Hick’s primarily ethical soteriological criterion needs to be extended to include the ritual aspect of religion. This modified version is named “moderate plu...

The opening statement of the Qur'an is " Praise be to God, the Lord of the all the worlds ". It also ends with the chapter namely 'Humanity' which opens with the words, " Say, I take refuge in the Lord of Humanity ". It clearly depicts that Qur'an does not promote a confined definition of God. God as per Islam is not a God of any particular nation or race, but of all that exists, all of humanity. The Qur'an has addressed human beings on various occasions as 'Children of Adam' and no human has been excluded from this universal fraternity. Qur'an clearly mentions the special status of human beings irrespective of religion, race or country, it says, " We have honored the children of Adam " (17:70). Qur'an instigates us to accept the plurality of human beings as it was never the intention of God that all humans should look or think alike. God says in Qur'an; " Do not the Believers know, that, had Allah (so) willed, He could have guided all mankind (to the right)? " It shows that in the sight of God, human free will to choose between right and wrong, good and evil, is far more important than creating a monolithic humanity akin to pre-programmed robots. Qur'an also declares emphatically that there's no compulsion in religion and let him who wants to believe, believe and let him who wants to disbelieve, disbelieve. God in the Qur'an discourages the believers and humanity at large to pass absolute judgments on the people and reserves the right of Absolute Judgment unto Himself in the Day of Judgment. Recognizing the religious plurality in the time of Prophet (saw), God propounds the recognition of righteousness in other faiths as well by saying, " Surely those who believe, and those who are Jews or Christians or Sabians; anyone who believes in God and the Last Day, and work righteously, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve " (2:62). Prophet (saw) also manifested the acceptance of pluralism when he drafted the charter of Madinah recognizing the rights of other faiths to practice their religion and including them in a single community with Muslims. The Qur'an also commands us to agree with other faiths on the common terms and beliefs making it a point of being close rather than apart from ideologies other than Islam. It also instigates others to bring their evidence if they are truthful providing a way for interfaith dialogue. Lastly, the need of the hour is to implement and restore the verses of the Qur'an which promote tolerance and acceptance of other religions and ideologies so as to create harmony and peace in today's war trodden world of hatred and strife.