Why Islamic Supremacism is Deadly Against the Spirit of the Quran?

By V.A. Mohamad Ashrof, New Age Islam 3 May 2025 The Quran is a rich and intricate blend of divine guidance, ethical teachings, historical accounts, and eschatological themes. Its interpretation has remained a dynamic and often contested terrain throughout Islamic history, reflecting the perennial dialogue between its revealed word and the evolving contexts of its adherents. Within this interpretive landscape, a profound tension exists between readings that champion an ecumenical spirit—emphasizing universalism, pluralism, and compassionate coexistence—and those that assert a form of Islamic religious supremacism, positing Islam's inherent superiority and exclusive claim to divine truth and salvation. This hermeneutical analysis delves into the depths of this conflict, arguing that Islamic religious supremacism represents not an authentic expression of the Quranic message, but rather a significant hermeneutical distortion. By employing the full weight of arguments and evidence drawn from a contextual, thematic, and ethically attuned reading of the Quran, this analysis contends that supremacist ideologies actively undermine, and are indeed "deadly" to, the profound ecumenical spirit that permeates the text. Such interpretations, it will be shown, arise less from the inherent structure and ethos of the Quran itself, and more from selective literalism, the decontextualisation of specific passages, the weight of historical grievances, and the instrumentalisation of religion for socio-political agendas. Through a careful examination of the Quran's thematic coherence, its engagement with its historical milieu, its overarching theological objectives (Maqasid), and the very nature of its call to humanity, this essay will demonstrate that religious supremacism fundamentally contradicts the Quran's potent vision of mutual respect, interfaith dialogue, and spiritual solidarity grounded in a shared divine origin. The Indispensable Role of Hermeneutics in Engaging the Quranic Text Before dissecting the specific conflict between ecumenism and supremacism, it is crucial to establish the framework through which the Quran is understood: hermeneutics. Hermeneutics, the theory and methodology of interpretation, is particularly vital when engaging with sacred texts like the Quran, whose meanings are multi-layered and whose relevance spans vastly different times and cultures. Understanding the Quran is not merely a matter of literal translation but involves navigating its linguistic nuances, historical context, literary forms, and its internal thematic coherence. Classical Islamic scholarship developed sophisticated hermeneutical tools. Traditional approaches, often categorized typologically as Sunni (tradition-based), Shi'i (opinion-based), and Sufi (allegorical), relied heavily on mechanisms like isnad (chain of transmission) to verify interpretive traditions and sought to distinguish between Muhkamat (clear, unambiguous verses) and Mutashabihat (ambiguous verses) requiring deeper interpretation. While invaluable, these traditional methods sometimes struggled when confronted with novel socio-historical challenges unforeseen in the classical period. Contemporary hermeneutics, engaging with modern critical thought, often pushes beyond these established frameworks, advocating for more holistic and context-sensitive approaches. These include contextual-historical readings that meticulously reconstruct the 7th-century Arabian environment in which the Quran was revealed, thematic analyses that trace recurring motifs across the text, and Maqasid-oriented interpretations that prioritize the Quran's higher ethical objectives—such as justice, mercy, and human welfare—as the guiding principles for understanding specific injunctions. This tension between traditional and modern hermeneutical approaches is particularly acute when addressing issues like religious pluralism, human rights, and the status of minorities, areas where supremacist interpretations often clash most violently with the Quran's apparent ecumenical leanings. Hermeneutics functions descriptively, analysing existing interpretive practices, but also normatively, seeking to refine these practices to better align with the text's perceived core message and ethical vision. The very existence of diverse interpretive possibilities underscores that meaning is not static but emerges through the interaction between the text and the interpreter's context, assumptions, and chosen methodology. Supremacist readings result from specific hermeneutical choices—prioritizing certain verses over others, employing literalism rigidly, neglecting context, or misapplying concepts like abrogation. Conversely, ecumenical readings stem from different choices—emphasizing overarching themes, valuing historical context, and prioritizing ethical principles. The Quran itself seems to encourage this interpretive engagement, frequently appealing to human reason (Aql) and reflection (Tafakkur, Tadabbur), stating for instance, "We have sent it down as an Arabic Quran, in order that ye may learn wisdom" (12:2) and "We have made it a Quran in Arabic, that ye may be able to understand (and learn wisdom)" (43:3). This suggests that its teachings are meant to be dynamically understood and applied, not fossilized into rigid dogma. Therefore, assessing the validity of supremacist claims requires a rigorous hermeneutical critique of the interpretive methods used to derive them. Unveiling the Ecumenical Spirit: Pluralism and Coexistence in the Quranic Vision A careful, holistic reading of the Quran reveals a robust ecumenical spirit woven into its very fabric. This spirit is not a peripheral theme but is grounded in core theological principles and ethical mandates that advocate for coexistence, mutual recognition, and respect among diverse human communities, particularly those of faith. A. Foundational Principles: Tawhid and the Unity of Humanity At the heart of the Quran's ecumenical vision lies the concept of Tawhid, the absolute oneness of God. This foundational doctrine implies that all creation emanates from a single divine source, establishing a basis for inherent unity among all beings. Flowing from this, the Quran frames humanity as fundamentally one community, explicitly declaring, "Verily, this Brotherhood of yours is a single Brotherhood, and I am your Lord and Cherisher: therefore, serve Me (and no other)" (21:92), and reiterated in 23:52. While humanity becomes divided into various groups and nations, this original unity implies a shared origin and, crucially, shared moral responsibilities that transcend sectarian boundaries. The emphasis is on a universal moral framework applicable to all who submit to the Divine will, regardless of formal religious affiliation. Furthermore, the Quran explicitly recognizes and affirms the validity of previous prophetic traditions, particularly Judaism and Christianity, presenting them not as alien or entirely false religions, but as integral parts of a continuous chain of divine revelation. Prophets like Abraham, Moses, and Jesus are revered figures within the Quranic narrative. Muslims are instructed: "Say ye: 'We believe in God, and the revelation given to us, and to Abraham, Ismail, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) prophets from their Lord: We make no difference between one and another of them: And we bow to God (in Islam)'" (2:136). A near-identical affirmation appears in 3:84. This frames Islam not as a radical break, but as a confirmation (musaddiq) and culmination of this ongoing divine conversation with humanity, providing a powerful theological basis for interfaith understanding and fraternity. B. Divine Sanctioning of Diversity and Pluralism The Quran moves beyond mere tolerance to an active affirmation of diversity as divinely willed. The verse 49:13 is seminal in this regard, declaring: "O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise each other). Verily the most honoured of you in the sight of God is (he who is) the most righteous of you. And God has full knowledge and is well acquainted (with all things)." Ethnic, linguistic, and cultural diversity are portrayed not as accidents or deviations, but as signs of God's boundless creativity and wisdom. Crucially, this affirmation extends to religious diversity. Verse 5:48 states: "To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety... To each among you have we prescribed a law and an open way. If God had so willed, He would have made you a single people, but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to God; it is He that will show you the truth of the matters in which ye dispute." Similarly, 11:118 reinforces this: "If thy Lord had so willed, He could have made mankind one people: but they will not cease to dispute." These verses explicitly indicate that had God desired uniformity, He could have imposed it, but He chose diversity. The stated purpose in 5:48 is to allow different communities to "strive as in a race in good deeds" within their distinct God-given frameworks. This perspective fundamentally challenges supremacist claims of exclusivity by presenting religious plurality as part of the divine plan and a test of righteousness. This idea is further reinforced by the Quranic assertion that God has sent messengers to every community ("To every people (was sent) a messenger..." (10:47) and "...And there never was a people, without a warner having lived among them (in the past)" (35:24)), often in their own language, to ensure clear communication of divine guidance. This frames human history as a "prophetic history," a continuous narrative of God reaching out to different peoples through various means, acknowledging diverse paths and rituals suited to contexts ("To every people have We appointed rites and ceremonies which they must follow..." (22:67)). It suggests that divine guidance is not monopolized by any single tradition. C. Ethical Imperatives for Interfaith Relations The Quran lays down clear ethical guidelines for interacting with people of other faiths, emphasizing justice, compassion, and dialogue. The principle articulated in 2:256, "Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in God hath grasped the most trustworthy hand-hold, that never breaks," stands as a cornerstone, explicitly condemning forced conversion and mandating respect for individual conscience. Instead of coercion, the Quran advocates for reasoned and respectful dialogue, particularly with the "People of the Book" (Jews and Christians). Believers are instructed in 29:46: "And dispute ye not with the People of the Book, except with means better (than mere disputation), unless it be with those of them who inflict wrong (and injury): but say, 'We believe in the revelation which has come down to us and in that which came down to you; Our God and your God is one; and it is to Him we bow (in Islam).'" They are invited in 3:64 to find common ground: "Say: 'O People of the Book! come to common terms as between us and you: That we worship none but God; that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than God.' If then they turn back, say ye: 'Bear witness that we (at least) are Muslims (bowing to God's Will).'" The call in 16:125 to "Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious" further underscores this preference for persuasion over imposition. The Quran's core ethical values, such as justice (Adl) and compassion (Rahmah), are presented as universal obligations. Muslims are commanded in 4:135: "O ye who believe! stand out firmly for justice, as witnesses to God, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for God can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily God is well-acquainted with all that ye do." This implies a standard that transcends communal loyalties. The Prophet Muhammad himself is described in 21:107 as sent "but as a mercy for all creatures." Furthermore, verses 60:8-9 explicitly permit and encourage kindness and equity towards non-Muslims who do not wage war against Muslims for their faith or drive them from their homes: "God forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for God love those who are just. God only forbids you, with regard to those who fight you for (your) Faith, and drive you out of your homes, and support (others) in driving you out, from turning to them (for friendship and protection). It is such as turn to them (in these circumstances), that do wrong." This establishes a clear basis for peaceful coexistence. The mandate in 41:34 to "repel (Evil) with what is better: Then will he between whom and thee were hatred become as it were thy friend and intimate!" also encourages reconciliation over retribution. D. Soteriological Inclusivity: Beyond Formal Affiliation Perhaps the most direct challenge to religious supremacism within the Quran lies in its affirmations of soteriological inclusivity – the possibility of salvation for righteous individuals outside the formal bounds of the Muslim community. Verse 2:62 is remarkably clear: "Those who believe (in the Quran), and those who follow the Jewish (scriptures), and the Christians and the Sabians,- any who believe in God and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve." This message is reiterated in similar terms in 5:69. These passages establish that the ultimate criteria for divine acceptance are faith (Iman) in the one God and the Last Day, coupled with righteous action (amal salih), rather than mere adherence to a specific religious label (din). This focus on ethical conduct and sincere faith over communal identity is reinforced elsewhere. Verse 2:177 defines righteousness (birr) comprehensively: "It is not righteousness that ye turn your faces Towards east or West; but it is righteousness- to believe in God and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the God-fearing." The Quran thus seems primarily concerned with an individual's relationship with God and their ethical behaviour, directly contradicting supremacist ideologies that predicate salvation or divine favour solely on belonging to the "correct" religious group. It suggests a God who judges hearts and deeds, not labels. The Quran further acknowledges piety, humility, and sincerity among people of other faiths, as mentioned regarding some among the People of the Book in 3:113-115: "Not all of them are alike: Of the People of the Book are a portion that stand (For the right): They rehearse the Signs of God all night long, and they prostrate themselves in adoration. They believe in God and the Last Day; they enjoin what is right, and forbid what is wrong; and they hasten (in emulation) in (all) good works: They are in the ranks of the righteous. Of the good that they do, nothing will be rejected of them; for God knows well those that do right." This recognition supports a vision of shared moral potential across religious divides. The Genesis and Anatomy of Islamic Religious Supremacism Despite the strong ecumenical currents within the Quran, interpretations advocating Islamic religious supremacism have undeniably surfaced and gained traction at various points in history and continue to exert influence today. Understanding why requires examining the complex interplay of historical circumstances, socio-political factors, and specific hermeneutical choices that fuel such ideologies. A. Historical Roots and Contextual Triggers Supremacist narratives often emerge or intensify during periods of conflict, crisis, or perceived threat. The historical encounters with the Byzantine and Sasanian empires during the early Islamic expansion, the later Crusades, the Mongol invasions, and the era of European colonialism all created contexts where Muslim societies faced existential challenges. In such times, verses originally revealed to inspire resilience and permit defensive action against specific aggressors – such as the permission granted in 22:39-40 ("To those against whom war is made, permission is given (to fight), because they are wronged; and verily, God is most powerful for their aid;- (They are) those who have been expelled from their homes in defiance of right,- (for no cause) except that they say, 'our Lord is God'...") – could be reinterpreted and generalized to justify broader ideological or military assertiveness and claims of inherent superiority. The trauma of subjugation, particularly under colonialism, fuelled identity crises, leading some groups to adopt rigid, exclusionary interpretations as resistance. The expansion of Islamic empires also played a role. While often allowing for tolerance (particularly for 'People of the Book'), the reality of Muslim political dominance sometimes led to a conflation of temporal power with divine favour. Jurists operating within these contexts occasionally developed frameworks reflecting prevailing power structures, codifying notions of Islamic superiority. Doctrines like Dar al-Islam vs Dar Al-Harb, while complex, could be employed to create a binary worldview justifying dominance. B. Socio-Political Motivations and Instrumentalisation Religious supremacism rarely exists in a vacuum; it is often intertwined with political ambitions and social anxieties. Rulers and political factions have instrumentalised claims of religious superiority to legitimize authority, mobilize support, or justify expansion. In the modern era, various political Islamist movements and extremist groups explicitly employ supremacist rhetoric. They selectively quote or misinterpret Quranic verses to construct an ideology justifying their pursuit of power, rejection of pluralism, and violence against "infidels" or "apostates." The assertion of Islamic superiority becomes a tool for political mobilization. Modern revivalist movements, like certain strands of Salafism, sometimes emphasize Islam's exclusivity as a reaction against perceived Western cultural hegemony. This emphasis, often coupled with literalism, can marginalize inclusive teachings, fostering supremacist attitudes, sometimes invoking verses like 3:85 ("If anyone desires a religion other than Islam (submission to God), never will it be accepted of him; and in the Hereafter He will be in the ranks of those who have lost (All spiritual good)") while isolating it from verses like 2:62 and the broader meaning of 'islam' as submission. C. Manifestations of Supremacism Islamic supremacism manifests diversely, from attitudes of superiority and exclusion to justifications for discrimination and violence. Attitudinally, it involves viewing non-Muslims as inherently misguided or inferior. Socially, it can lead to discriminatory practices, refusal of meaningful interfaith dialogue (perhaps misinterpreting warnings like 5:51 ("O ye who believe! take not the Jews and the Christians for your friends and protectors: They are but friends and protectors to each other...") which arose in specific contexts of political tension, ignoring the broader call to kindness in 60:8-9), and marginalization of minorities. Historically, extreme manifestations included burdensome or humiliating imposition of the jizya tax, referenced in 9:29 ("Fight those who believe not in God nor the Last Day, nor hold that forbidden which hath been forbidden by God and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued"), instances of forced conversion (despite 2:256), restrictions on non-Muslim places of worship, and, in specific periods, violence or expulsions. Contemporary extremist groups like ISIS and Al-Qaeda deploy highly selective readings to justify terrorism, sectarianism, and persecution, claiming a divine mandate based on supremacist interpretations. These actions grotesquely distort Islamic teachings but draw purported legitimacy from such readings. The Hermeneutical Breach: How Supremacism Distorts the Quran The core argument of this analysis is that Islamic religious supremacism arises from a fundamental hermeneutical failure—a misreading and distortion of the Quranic text that ignores its context, thematic coherence, and ethical core. Supremacist interpretations violate key principles of sound Quranic exegesis. A. Selective Literalism and Decontextualisation: The Atomistic Fallacy Supremacist readings frequently rely on an atomistic approach, isolating specific verses from their immediate textual and historical context (asbab al-nuzul). Passages revealed in response to specific events are stripped of their situational specificity and elevated to universal commands. A prime example is the interpretation of 9:5, often called the "verse of the sword". Supremacist interpreters often present this as an unconditional command against all non-Muslims. However, contextual readings highlight its revelation during specific conflicts following repeated treaty violations by particular polytheist groups. It is surrounded by verses emphasizing treaty obligations (e.g., 9:4, 9:7) and is understood by most commentators as applying to specific hostile belligerents, not as a general license for aggression. Furthermore, such readings ignore the Quran's consistent condemnation of initiating aggression, as stated in 2:190: "Fight in the cause of God those who fight you, but do not transgress limits; for God love not transgressors." Similarly, verses critiquing certain Jewish or Christian practices contemporary to the Prophet (e.g., 5:51 warning against taking some as allies in a specific political climate) are often universalized into a blanket prohibition against cooperation. This ignores the Quran's dialogical nature, where critique is often balanced by calls for reconciliation (3:64) and overlooks verses explicitly permitting kindness to non-belligerents (60:8-9). This decontextualized literalism reduces the Quran to a static, harsh rulebook. B. Misappropriation and Overextension of Abrogation (Naskh) The doctrine of abrogation (Naskh) is complex and debated. While traditionally accepted, its scope was often limited to specific legal rulings, not core ethical principles like patience or forgiveness. Later revelations often refined or specified, rather than negated, earlier messages. Supremacist interpreters, however, often wield a maximalist version of Naskh. They claim later verses perceived as militant or exclusive (like 9:5 or 9:29) categorically abrogate hundreds of earlier verses promoting peace, tolerance, dialogue, and inclusivity, such as the profound statement in 2:62 or 5:69 affirming salvation potential for righteous non-Muslims. This creates a distorted narrative suggesting a trajectory from tolerance to intolerance. Such an approach is hermeneutically problematic, imposing a hierarchy favouring conflict, ignoring harmonization possibilities, and effectively silencing vast portions of the Quran's message, especially the Meccan emphasis on patience and persuasion. Many contemporary scholars critique this mechanical application of naskh as theologically incoherent and ethically untenable, undermining the Quran's overall message of mercy and justice. C. Neglect of Maqasid al-Shariah (Higher Objectives) and Thematic Coherence Sound hermeneutics involves understanding the Maqasid al-Shariah – the higher purposes underlying Quranic injunctions, such as preserving faith, life, intellect, lineage, property, rooted in justice (Adl), compassion (Rahmah), wisdom (Hikmah), and human welfare (Maslaha). Interpretations must align with these broader objectives. Supremacist interpretations violate this principle, prioritizing isolated verses over pervasive themes of mercy and justice. For example, while 3:85 states "If anyone desires a religion other than Islam (submission to God), never will it be accepted of him...", supremacists narrowly interpret Islam as formal adherence to institutionalized Islam, excluding all non-Muslims. This ignores the broader meaning of Islam (sincere submission) and contradicts the explicit message of verses like 2:62. By focusing on the letter while ignoring the spirit (Ruh) and purpose (Maqsad), supremacist readings distort divine priorities, elevating exclusivity over universal ethics. D. Suppressing Reason, Reflection, and Dynamic Interpretation The Quran frequently encourages believers to use reason (aql) and reflect deeply (Tadabbur, Tafakkur) on its signs (e.g., 12:2, 43:3, and 39:9: "...Are those equal, those who know and those who do not know? It is those who are endued with understanding that receive admonition"). This implies understanding is an ongoing process requiring critical engagement. Supremacist ideologies often discourage this reflection, insisting on a single, fixed meaning derived from narrow readings, ignoring interpretive diversity. This rejection of dynamism (ijtihad) closes the door to applying universal principles meaningfully to contemporary challenges like pluralism, contradicting the Quran's impetus towards intellectual engagement. E. Semantic Reductionism and Misconstrued Concepts Supremacist interpretations often narrow the meaning of key terms. The Arabic Samḥah (generosity, ease) is reduced to "tolerance" (implying condescension). The authentic concept, generous pluralism, implies reciprocal respect. Supremacism replaces mutuality with hierarchy. Similarly, verses calling for Muslim unity (e.g., 3:103: "And hold fast, all together, by the rope which God (stretches out for you), and be not divided among yourselves...") are sometimes misappropriated to argue against engaging non-Muslims, conflating internal cohesion with external exclusion. This ignores that internal difference is accepted within Islam, suggesting external diversity is divinely willed. By employing these flawed hermeneutical strategies, supremacist interpretations construct an Islam opposing the ecumenical spirit evident in a holistic reading. The Lethal Impact: Theological, Social, and Internal Consequences of Supremacism The term "deadly" aptly describes supremacism's impact on the Quran’s ecumenical spirit, metaphorically and literally. A. Theological Corrosion and Spiritual Impoverishment Theologically, supremacism corrodes the Quran's core message. It fosters rigid binaries (believers/infidels) contradicting the Quran's nuanced view of morality and faith. The Quran acknowledges complexity, urging self-reflection (4:135) and recognizing righteous non-Muslims (60:8-9, 2:62). Supremacism flattens this into arrogant dichotomy. It undermines divine attributes like universal mercy (Rahman, Rahim) and justice (Adl), portraying God as partial, contradicting the image of a God judging by faith and deeds (2:177). Furthermore, it replaces the prophetic model of humility with triumphalism. The Quran portrays prophets, including Muhammad, as humble warners, not compellers. As 88:21-22 states: "Therefore do thou give admonition, for thou art one to admonish. Thou art not one to manage (men's) affairs." Supremacism transforms this mission into a mandate for domination, betraying the prophetic ethos (21:107). It arrogantly claims certainty, contradicting the Quran's deferral of ultimate judgment. B. Social Destruction: Intolerance, Conflict, and Alienation Socially, supremacism breeds intolerance and disdain for the 'other', poisoning interfaith understanding. It violates the call to cooperate in righteousness (5:2: "...Help ye one another in righteousness and piety, but help ye not one another in sin and rancour...") and engage with wisdom (16:125). Historically and contemporaneously, it justifies discrimination, oppression, sectarianism, and violence. It fuels conflict cycles, undermining social cohesion. It provides ammunition for Islamophobia, as extremist actions are wrongly projected onto Islam, overshadowing peaceful adherents. Supremacist rhetoric hinders achieving the ideal of 41:34 ("repel (Evil) with what is better"), often perpetuating animosity. C. Internal Fragmentation and Stagnation within the Ummah Supremacism harms the Muslim community (Ummah) internally. Promoting a rigid, exclusivist interpretation alienates pluralistic Muslims, fostering division and fracturing the unity sought in verses like 3:103. Its intellectual rigidity stifles scholarship and spiritual exploration. Discouraging ijtihad and Tadabbur hinders responding creatively to modern challenges. It discourages learning from other traditions, leading to isolation and stagnation. It allows external pressures to corrupt the message. Ultimately, it presents a distorted, impoverished image of Islam, obscuring the richness and compassionate spirit within the Quran. Reclaiming the Ecumenical Vision: Towards a Hermeneutics of Coexistence and Generous Pluralism Countering Islamic religious supremacism requires a conscious effort towards hermeneutical renewal—recovering the Quran’s ecumenical spirit while faithful to core principles. This involves methodologies prioritizing inclusivity, context, and compassion. Key strategies include: 1. Prioritizing Contextual Interpretation: Consistently situating verses within their specific historical, social, and linguistic contexts prevents misapplication as universal mandates. This allows nuanced understanding of the Quran's engagement with diversity. 2. Embracing Thematic Coherence and Maqasid: Reading verses in light of overarching themes (Tawhid, justice, mercy) and prioritizing Maqasid al-Shariah ensures interpretations serve higher ethical objectives, counteracting atomistic legalism. Principles like Rahmah must guide understanding. 3. Revitalizing Interfaith Dialogue as a Quranic Imperative: Explicit calls for dialogue (3:64, 29:46) should be embraced as religious duty. Respectful engagement, seeking common ground, becomes faithfulness to the Quranic spirit, modelled by the Prophet (e.g., Constitution of Medina). 4. Promoting Reformist and Contextual Exegesis (Tafsir): Supporting scholars advocating dynamic, ethical, context-sensitive tafsir provides vital resources against supremacist narratives. 5. Fostering Education and Critical Awareness: Education must highlight ecumenical teachings, historical context, and interpretive diversity. Critically examining supremacist ideologies is essential. Amplifying voices for "generous pluralism" is key. 6. Reclaiming the Narrative of Prophetic History: Emphasizing continuous divine guidance through multiple prophets to diverse communities (10:47, 35:24) provides a powerful counter-narrative to exclusivity claims. Historical examples like Al-Andalus demonstrate the potential of ecumenical interpretations, reflecting the call to seek wisdom (39:9). Contemporary initiatives like "A Common Word" (inspired by 3:64) showcase the relevance of the Quran's ecumenical vision. These efforts show a path away from supremacism towards mutual respect. Scholarly Quranic Framework for Interfaith Pluralism and Universal Ethics The Quranic conception of Ummah (community) has long been a cornerstone of Islamic theology and ethics, offering profound insights into the relationship between religious identity, pluralism, and universal moral responsibility. By examining scholarly interpretations of key Quranic verses and historical documents like the Constitution of Medina, this section explores how the Quran envisions a spiritually and ethically cohesive human community that transcends sectarian divides. The works of Frederick M. Denny, Mohammad N. Miraly, and Abdulaziz Sachedina provide critical perspectives on this theme, emphasizing the Quran’s inclusive ethos and its implications for interfaith dialogue and global ethics. Frederick M. Denny, a scholar of Islamic studies renowned for his work on Quranic terminology, argues that the term Ummah in the Quran is predominantly inclusive rather than exclusionary. He contextualizes this within the pluralistic framework of the Constitution of Medina, a seventh-century social contract established by the Prophet Muhammad to unite Muslims, Jews, and other tribes under shared civic principles. Denny’s analysis of Quranic verses reveals that Ummah often refers to a broad, ethical community encompassing multiple faith traditions: “In verse 21:92 the conception of Ummah is as inclusive as that expressed in the beginning of the Constitution. According to Denny, the Quranic usage of Ummah to refer solely to the Muslims is rare, and is limited to Q. 2:128, 143 and Q. 3:104, 110. These verses are chronologically late, while most occurrences, he says, include the Christians and the Jews, such as at Q. 23:52, 21:92, 16:120, and 22:34. [...] Quran does not deny salvation or spiritual success to those who do not follow the message of Muhammad. Rather, it ensures 'reward' to those who follow properly their own revealed religions (Q. 22:67; 5:48), since 'Naught is said unto thee [Muhammad] save what was said unto the messengers before thee (Q. 41:43).” (Miraly, 2006). Denny’s distinction between early and late Quranic references to ummah highlights an evolution in the term’s application. Early verses (e.g., 21:92) reflect a universalist ethic, framing Ummah as a moral collective inclusive of Jews and Christians. Later verses (e.g., 3:104) narrow the term to denote Muslims specifically, reflecting the consolidation of a distinct religious identity. This duality, Denny suggests, underscores Islam’s capacity to balance particularity with universalism, a theme further developed by Miraly and Sachedina. Mohammad N. Miraly and Abdulaziz Sachedina extend Denny’s analysis by foregrounding the Quran’s theological pluralism and its implications for interfaith ethics. Miraly’s thesis emphasizes that the Quran explicitly acknowledges the validity of pre-Islamic revelations, thereby rejecting claims of exclusivity in salvation: “The Quran does not deny salvation or spiritual success to those who do not follow the message of Muhammad. Rather, it ensures 'reward' to those who follow properly their own revealed religions [...] since 'Naught is said unto thee [Muhammad] save what was said unto the messengers before thee (Q. 41:43).” (Miraly, 2006). For Miraly, this recognition of prophetic continuity positions Islam as part of a divine continuum of ethical monotheism, where adherence to one’s own revelation—whether Jewish, Christian, or Islamic—is sufficient for spiritual success. Sachedina, in Islamic Roots of Democratic Pluralism, expands this idea into a universal ethical framework rooted in the Quranic assertion of humanity’s primordial unity: “The Quran declares that on the Day of Judgment all human beings will be judged, irrespective of sectarian affiliation, on their moral performance as citizens of the world community. The idea that 'the People are one community' is the foundation of a theological pluralism that presupposes the divinely ordained equivalence and equal rights of all human beings. [...] The statement also indicates that while this unity is justified theologically within the activity of the divine, it is best sought in the ethical sphere, which sustains relationships between peoples of faith.” (Sachedina, pp. 28–29). Sachedina interprets the Quranic concept of Fitra—the innate moral disposition instilled in all humans by God—as the basis for a “global ethic” capable of transcending religious differences. He argues that the Quran’s emphasis on ethical conduct (e.g., 49:13) over doctrinal uniformity provides a foundation for mediating interreligious relations. However, he acknowledges tensions arising from debates over “supersession,” the claim that Islam abrogates prior revelations, which has historically obscured the Quran’s pluralistic potential. Together, these scholars illuminate the Quran’s nuanced approach to community-building. Denny’s textual analysis reveals the Ummah’s fluidity, Miraly underscores its salvific inclusivity, and Sachedina frames it as a catalyst for ethical universalism. The Quran’s vision of Ummah thus operates on two levels: 1. Horizontal Unity: As a socio-political model exemplified by the Constitution of Medina, fostering coexistence among diverse faiths. 2. Vertical Continuity: As a theological affirmation of prophetic unity, linking Muhammad’s message to earlier revelations. This dual framework challenges exclusivist interpretations of Islam, instead positioning the Ummah as a bridge between religious particularity and human universality. By grounding salvation in ethical conduct rather than mere affiliation, the Quran invites a reimagining of interfaith relations—one where diversity is not merely tolerated but celebrated as a manifestation of divine wisdom. Beyond Supremacism Toward Generous Pluralism The assertion of Islamic religious supremacism stands in stark and irreconcilable contradiction to the profound ecumenical spirit that animates the Quran. A rigorous hermeneutical analysis, attentive to context, thematic coherence, ethical objectives, and linguistic nuance, reveals that supremacist interpretations are not authentic reflections of the Quranic message but rather distortions arising from flawed interpretive methodologies. These methodologies often involve selective literalism, the wrenching of verses from their historical moorings, the misapplication of concepts like abrogation, the neglect of the Quran's overarching ethical imperatives (Maqasid), and the instrumentalisation of religion for temporal power or ideological agendas. Such supremacism is "deadly" because it fatally undermines the Quran's vision of a divinely willed diversity where humanity is called to mutual knowing ("O mankind! We created you... that ye may know each other..." 49:13), peaceful dialogue ("dispute ye not with the People of the Book, except with means better..." 29:46), competition in good deeds ("...so strive as in a race in all virtues..." 5:48), and universal compassion ("We sent thee not, but as a Mercy for all creatures." 21:107). It replaces the Quran's soteriological openness, which judges based on faith and righteousness ("Those who believe... any who believe in God and the Last Day, and work righteousness, shall have their reward..." 2:62), with a narrow, exclusivist dogma based on group identity. Theologically, it shrinks the boundless mercy and justice of God. Socially, it breeds intolerance, fuels conflict, and poisons interfaith relations. Internally, it fosters division, stifles intellectual growth, and alienates Muslims committed to pluralis To remain a relevant and transformative spiritual guide in our increasingly interconnected and diverse world, the Quran's inherent ecumenical spirit must be consciously reclaimed and championed. This requires embracing hermeneutical approaches that prioritize context over pretext, ethics over dogma, dialogue over diatribe, and compassion over conquest. It necessitates moving beyond the limited framework of mere tolerance towards the Quranic ideal of "generous pluralism"—a pluralism rooted in mutual respect, active engagement, and the recognition of shared humanity under the one God, mandated by principles like justice (4:135) and kindness (60:8). By undertaking this vital hermeneutical task, Muslims can align their understanding and practice more faithfully with the Quran's enduring call for a world where diversity is not a cause for conflict, but a testament to divine creativity and an opportunity for collective striving towards justice, peace, and mutual flourishing. Bibliography Sachedina, Abdulaziz, Islamic Roots of Democratic Pluralism, New York: Oxford University Press, 2001 Miraly, Mohammad N, The Ethic of Pluralism in the Quran and the Prophet's Medina, A thesis submitted to Institute of Islamic Studies, Montreal of McGill University for the degree of Master of Arts in Islamic Studies, 2006 ----- V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URL: https://www.newageislam.com/debating-islam/islamic-supremacism-deadly-spirit-quran/d/135413 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism