Islam as A Universal Message: Spiritual and Moral Guidance for Humanity

By V.A. Mohamad Ashrof, New Age Islam 17 December 2024 The Quran, revered as the ultimate scripture in Islam, is a shining beacon that transcends the boundaries of time and space, presenting itself as a divine guide for humanity. Its universal appeal is the icing on the cake, offering profound spiritual, moral, and social guidance that strikes a chord with people from all walks of life. Like a golden thread, the Quran explicitly describes itself as "confirming" the earlier scriptures (Q.2:41, 2:89, 2:91, 2:97, 2:101; 3:3, 3:81; 6:92; 35:31; 46:30), underscoring the continuity of divine revelation. This paper delves into the Quran's universality, highlighting its messages of peace, justice, unity, and mercy, which are the building blocks of a harmonious society. Moreover, the Quran's inclusivity of diverse communities is a breath of fresh air, embracing people from different backgrounds like a warm hug. Its alignment with the innate human nature ('Fitra') is the cherry on top, making it a timeless and universal guide for humanity. Spiritual and Moral Guidance for Humanity The Quran declares itself a beacon of hope, calling itself a "guide for humanity" (Q.2:185), and inviting all people to a state of peace (“Dar as-Salaam”, Q.10:25), a haven of tranquillity. This guidance aims to foster a life of harmony, urging humanity to break free from the shackles of oppression and tyranny. It asserts that humanity originates from a common ancestor (Q.4:1) and is intrinsically woven together (Q.10:19), emphasizing the interconnectedness of human beings. Furthermore, the Quran emphasizes the inherent dignity of every human being (Q.17:70), advocating for unfettered freedom of thought and belief (Q.2:256). It esteems individuals from all belief systems who contribute positively to humanity (Q.2:62, 5:69, 49:13), viewing differences among nations as a rich tapestry of mutual enrichment rather than division (Q.49:13). Justice, as the Quran insists, remains the compass that guides human actions (Q.4:135, 5:8). Respect for Diversity and Interfaith Recognition The Quran embraces diversity with open arms, acknowledging the ritualistic and legal differences among religious communities, reflecting a deep respect for diversity. It highlights essential practices like prayer and almsgiving as common to all true religious communities (Q.2:43, 2:83, 2:177, 2:277; 4:77, 4:162; 19:31, 19:55; 21:73; 22:41; 24:37; 98:5), weaving a thread of unity among them. While critiquing certain theological deviations, the Quran pays homage to earlier prophets and their followers who adhered to divine guidance, emphasizing continuity rather than exclusivity. The disciples of Jesus, for instance, are described as Muslims in the sense of their submission to God (Q.3:52), as are other prophetic communities (Q.28:52-53), standing on common ground. Islam as a Universal Path Islam, as presented in the Quran, transcends borders and boundaries, being a religion specific to Muhammad or the Arabs. It is portrayed as the primordial path of submission to God’s will, a message consistently preached by all prophets, from Noah to Moses, Jesus, and Muhammad (Q.42:13; 4:163-164), a golden chain of messengers. The Quran also emphasizes the shared values and beliefs between different religious traditions. Solomon, Abraham, Moses, and Jesus, together with those who followed them are defined as Muslim in the Quran (Q.2:128-133;3:52;10:84;27:44; 38:34), forming a rich tapestry of faith. The Quran stresses that "Islam" signifies self-submission to God, aligning with humanity's inherent nature (‘Fitra’). This eternal covenant between God and humanity (Q.7:172) obliges individuals to listen to their inner voice and strive for righteousness. The Quran affirms that salvation is tied to this recognition and sincere adherence to divine guidance (Q.2:112; 4:125; 31:22), the key to unlocking eternal bliss. The Quran as a Reminder The Quran frequently describes itself as a beacon of guidance, “Dhikr” (reminder) and Muhammad as a "Mudhakkir" (reminder-giver) (Q.88:21). This designation hits the nail on the head, underscoring its role as a source of divine mercy, justice, and self-accountability. It sounds the alarm, reminding humanity of its responsibilities and the consequences of self-injustice (Zulm Al-Nafs) while absolving God of any injustice (Q.2:57; 3:117; 10:44; 16:33). Revelation, as the Quran asserts, is a drop of mercy in an ocean of need, a manifestation of God’s mercy (Q.6:12, 6:54, 18:10, 21:107). The Quran weaves a rich tapestry, establishing an intrinsic link between faith (‘iman’) and knowledge (‘Ilm’). It portrays faith not merely as intellectual assent but as a beacon of hope, a deeply rooted conviction that provides a sense of calm in the storm, peace and certainty (Q.16:112). Faith and knowledge are seen as two sides of the same coin, complementary, with the Quran urging believers to embark on a journey of discovery, seeking knowledge as a path to spiritual growth (Q.20:114; 39:9; 35:19-22). This emphasis on knowledge reflects the Quran’s universal message of intellectual and spiritual enlightenment, shedding light on the path to wisdom. Mercy and Cooperation Mercy (‘Rahma’) stands at the heart of Islamic theology, occupying a central place in the faith. The divine names al-Raḥman and al-Raḥim (The Compassionate, The Merciful) shine a light on the encompassing mercy of God, as highlighted in verses like Q.6:12, 21:107, and 39:53. This mercy extends a helping hand, stretching to inter-civilizational cooperation, with the Quran advocating mutual assistance in righteousness and piety (Q.5:2). It draws a line in the sand, rejecting sexism, racism, and all forms of discrimination, emphasizing righteousness as the sole measure of human worth (Q.49:13), levelling the playing field for all humanity. Did Quran 3:85 Abrogate Quran 5:69 and 2:62? Pamela Geller, a far-right activist, cites Ibn Abbas to argue that Q.3:85 abrogated verses like 5:69 and 2:62. However, her reliance on such interpretations lacks contextual understanding and is often used to advance anti-Muslim rhetoric. (Geller, 2014). "If anyone desires a religion other than Islam (submission to God), never will it be accepted by him; and in the Hereafter, he will be in the ranks of those who have lost (all spiritual good)." (Q.5:85) This verse is frequently cited by exclusivists as definitive proof that Islam is the sole path to salvation. They interpret it as evidence that the Quran advocates religious exclusivism, suggesting that earlier verses promoting diversity and inclusivity are overridden by this later revelation. This interpretation is rooted in the concept of abrogation (naskh), where some Muslim scholars assert that Q.3:85 supersedes verses such as 5:69 and 2:62. The term Islam appears frequently in the Quran (Q. 3:19, 3:85, 5:3, 6:125, 39:22, 61:7). While it is often associated with the institutionalized religion as we know it today, its broader meaning encompasses submission, peace, and surrender to God. This interpretation opens the door to understanding Islam as a universal principle of faith, rather than a narrowly defined religious system. For example, Abraham is referred to as a Muslim in the Quran, not because he adhered to the rituals established later, but because he exemplified complete submission to God’s will (Q. 2:127–133, 4:125, 22:78, 37:103). His faith and devotion set a spiritual standard that transcends religious labels, emphasizing a legacy of surrender to the divine. The debate surrounding Quran 3:85 centres on whether it abrogates earlier verses such as 5:69 and 2:62. These verses affirm that sincere faith and righteous deeds, regardless of religious affiliation, are pathways to salvation: "Indeed, those who have believed and those who are Jews or Sabeans or Christians—those who believe in God and the Last Day and work righteousness—no fear will there be concerning them, nor will they grieve." (Q.5:69) "Indeed, those who have believed and those who are Jews or Christians or Sabeans—whoever believes in God and the Last Day and does righteousness—will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve." (Q.2:62) Exclusivists argue that Quran 3:85 nullifies the inclusivity of these earlier verses. However, this interpretation faces challenges: 1. Chronological Order: Quran 5:69 belongs to Surah Al-Ma’idah, one of the final chapters revealed, whereas Quran 3:85 comes from Surah Aal-Imran, which was revealed earlier. For abrogation to occur, the abrogating verse must be revealed after the one it overrides, making the claim of abrogation implausible. (Denffer, p.87). 2. Theological Consistency: The Quran describes itself as free of contradictions. Abrogation, particularly in cases where it contradicts the Quran’s overarching themes of mercy and inclusivity, poses theological challenges. Scholars such as Abu Yousuf al-Corentini question the validity of abrogation, highlighting the lack of consensus among classical and modern Islamic thinkers. (Al-Corentini, p.63–76). 3. Ethical Implications: Declaring Quran 3:85 as abrogating verses like 5:69 undermines the Quran’s broader message of tolerance and coexistence. As Haji Abdul Malik Karim Amrullah (Hamka) explains, interpreting these verses as complementary fosters openness and maintains Islam’s status as a religion of fitrah (purity). (Sirry, p.87). Some classical jurists adopted a view of abrogation that dismissed Quranic verses advocating tolerance and peace, arguing that these were relevant only during Islam’s early, vulnerable phase. They asserted that once Muslims gained strength, exclusivism and militancy took precedence. This interpretation led to the claim that a single verse commanding combat abrogated numerous verses promoting peace and forgiveness. However, this view was not universally accepted. Scholars like Khaled Abou El Fadl argue that such interpretations reflect opportunistic logic and are inconsistent with the Quran’s enduring values. He notes that some classical jurists declared that a single verse abrogated as many as 124 verses advocating tolerance and peace, a position he considers absurd (El Fadl, p.11–12). Despite its influence on modern puritans, this view was rejected by most classical jurists, who maintained that verses like 5:69 were not abrogated. The assertion that Quran 3:85 abrogates Quran 5:69 and 2:62 is not supported by chronological, theological, or ethical reasoning. A more harmonious interpretation suggests that Quran 3:85 underscores the importance of sincere submission to God, while Quran 5:69 and 2:62 affirm that this submission is not confined to one religious tradition. Together, these verses convey a universal and inclusive message, emphasizing faith, righteousness, and humanity's shared moral values. This interpretation better reflects the Quran’s holistic vision of spiritual and social harmony. Reclaiming the Quran's Teachings on Pluralism, Justice, and Human Dignity The concept of democratic pluralistic social politics is deeply ingrained in Islamic values. Khalif Ali ibn Talib, the fourth ruler of the Islamic empire, drove home the importance of being righteous towards all human beings, regardless of their faith or race. This behaviour is clearly represented in the Quranic view of social politics (Q.49:13, 3:110-115, 5:48, 60:8, 42:38-43), painting a picture of a harmonious society. Unfortunately, this democratic approach was short-lived, and new rulers who came to power after Khalif Ali ibn Talib turned the tables, taking away the democratic elements and basing their rule on heritage, establishing an absolutist monarchy. This shift in governance had a ripple effect, impacting the theological and judicial development of Islam. The influence of other religions and traditions, such as Judeo-Christian, Persian, and pagan doctrines, left an indelible mark on the Islamic empire during its early centuries. In fact, it wasn't until the 10th century that Sunni Islam emerged as the frontrunner, becoming the dominant religion in the empire. (Hodgson, p.218). Embracing the Timeless Wisdom of the Quran The Quran's profound emphasis on peace, justice, unity, and mercy lays the groundwork for its universal message. By acknowledging and appreciating the diversity of humanity as a divine blessing, the Quran weaves a tapestry of mutual respect, understanding, and cooperation. This inclusive approach recognizes the common thread of shared human experience, fostering a sense of global citizenship and shared responsibility. The Quran's message is further reinforced by its affirmation of the continuity of prophetic messages, which aligns like pieces of a puzzle with the intrinsic nature ('fitra') of humanity. This timeless guide offers a comprehensive roadmap for individual and collective well-being, resonating with the universal aspirations of humanity. By centering its teachings on the principles of justice, knowledge, and mercy, the Quran provides a moral compass that never wavers, transcending cultural, geographical, and temporal boundaries. As a sacred text, the Quran's universal message continues to inspire and illuminate millions of people around the world. Its teachings encourage individuals to strive for excellence, to cultivate empathy and compassion, and to work towards creating a more just and harmonious world. By embracing the Quran's timeless wisdom, humanity can come together as one, building a brighter future, founded on the principles of peace, justice, and mercy. Bibliography Al-Corentini, Abu Yousuf, The Concept of Abrogation in the Quran, Journal of Qur'anic Studies, vol. 10, Concordia University, 1996 Al-Hilali, Muhammad Taqi-ud-Din, and Muhammad Muhsin Khan. Translation of the Meanings of the Noble Quran in the English Language, Maktaba Dar-us-Salam, Riyadh, Note n.1, 1996 Denffer, Ahmed Von, Ulum al-Qur’an: An Introduction to the Sciences of the Qur’an, Leicestershire: Islamic Foundation, 2000 El Fadl, Khaled Abou, The Place of Tolerance in Islam, Beacon Press, Boston, 2002 Geller, Pamela, Hate group deceives about Islamic Jew-hatred, WND June 15, 2014 Hodgson, Marshall, The Venture of Islam: Conscience and History in a World Civilization Vol. 1, University of Chicago Press, Chicago, 1974 Sirry, Munim, Scriptural Polemics: The Quran and Other Religions, New York: Oxford University Press, 2014 ------ V.A. Mohamad Ashrof is an independent Indian scholar of Islamic humanism. He writes with a passion for developing Quranic hermeneutics that prioritize human well-being, peace, and progress. His work inspires the creation of a just society, fosters critical thinking, and promotes inclusive discourse and peaceful coexistence. 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