FREEDOM OF RELIGION: BETWEEN UNIVERSAL ISLAM AND
RELIGIOUS PLURALISM
Islam is undeniably an ‘alamiyah (universal) religion. It is revealed by Allah s.w.t.
to all human beings and does not differentiate between men and women, between the
whites and the blacks. Islam never calls for bigotry; in fact Islam allows the Muslims and
non-Muslims to live together happily and peacefully in a country.
The Holy Quran states clearly and mentions repeatedly that Islam is a universal
religion that the word al-‘alamin which means the entire world is repeated more than 70
times. According to Qatadah as narrated by al-Qurtubi in his tafsir, the word al-‘amin is
a plural noun that means all that exist except Allah the Al-Mighty.
Amongst the sources of revelation that recorded this statement is Allah‟s word in
Surah al-Anbiya‟ verse 107 which means: “And We have sent you (O Muhammad SAW)
not but as a mercy for the Alameen (mankind, jinns and all that exists)”. According to
Ibnu Kathir in his interpretation of the verse, Allah s.w.t. tells that He sent Muhammad
as a mercy for all of them (people), so whoever accepts this mercy and gives thanks for
this blessing, will be happy in this world and in the Hereafter. But whoever rejects it and
denies it, will lose out in this world and in the Hereafter.
This clearly shows that each Muslim must realise that he/she carries a huge
responsibility by embracing a religion of which its revelation exceeds all other beliefs
including the doctrine of human‟s faith, let alone the modern term which often associate
religion with certain behaviour either inclusive or exclusive.
Inclusive and Exclusive
Basically, the debate of inclusivity and exclusivity in religion arose from religious
pluralism that has its setting based on the history of Christianity in the west. Evidently,
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all precursors of religious pluralism William Cantwell Smith, John Hick, Hans Kung or
Leonard Swindler were Christian theological thinkers.
If it is studied from the perspective of understanding religious pluralism, there are
a few schools of thought that try to interpret religious pluralism with their own
perspective. First, the statement that says all religions is good and true from the point of
view of its followers. This is based on the fact that each follower will perceive his religion
own as the best and true.
Second, there are two types of truism and security of religion; the first one is the
exclusive truism and the second one is inclusive truism. Exclusive truism is a specific
truism which is only believed by certain religions and not in other religions. For instance,
the doctrine of the trinity concept is only believed in Christianity but not accepted in
Islam. Meanwhile, inclusive truism is like the concept of love which is promoted in Islam
and also encouraged by other followers of other religions.
According to the second perspective, in understanding religious pluralism, there
are Islamic intellectuals who assume that this is what it means by the whole content of
syariah in the context of relationship between multi- religions that encourages Muslims
to be tolerant with the non-Muslims. It means that the Muslims are permitted to tolerate
other non-Muslims in non-exclusive matters. However, they are prohibited to be tolerant
in matters of aqidah (belief) or faith and tauhid.
Meanwhile, the issue of syariah or fiqh (a methodology of finding out the truth
from al-Quran and Sunnah) is considered as inclusive and can be compromised in
certain situations for the sake of maintaining good relationship and religious harmony.
Such exclusive attitude that likes to claim that one‟s religion is true and others are
otherwise, should not be revealed and must be controlled and educated so as not to
cause unrest in relationship between Muslims and non-Muslims.
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Syariah of Islam
Syariah of Islam is often said to be more flexible and adaptable that it becomes
an argument that alleged Islam as promoting receptiveness and inclusivity since a long
time ago. This is due to the fact that syariah is more inclined towards Muslim‟s
understanding and interaction with the sources of syara’ in order to derive certain laws.
Nevertheless, according to some creeds, in formulating the law, everything depends on
one‟s wisdom to choose the right path, the objective and the situation at which the law is
formulated.
Is such definition accurate to be based on the syariah? Briefly, the writer would
like to explain that syariah according to Islamic methodology means anything that has
been decided by Allah s.w.t. for His servants that concerns faith, worship, moral,
contractual law and any codes of behaviour in this world. However, when we mention
faith and syariah, the later is normally being understood as matters that involve legal or
man‟s code of conduct in this world.
In syariah, there are many debates concerning the law which indirectly involve
two important aspects that cannot be separated which is ibadat (an act of devotion to
fulfil religious order) and life. According to the fuqaha’, law is Allah‟s order concerning
human‟s act. Another terminology that is closely related to syariah and law is fiqh. In
common application, it refers the understanding of practical law. The practical law is a
certainty of human‟s conduct.
Nevertheless, Islam does not determine that all laws must be formulated through
an understanding or ijtihad. Thus, ijtihad should be based on the fiqh methodology
which should be learned and understood by each fuqaha’. Among the methods of fiqh is
the method “there shall be no ijtihad in the presence of clear verses (distinct nas)”. On
the other hand, ijtihad means to put all possible efforts to derive to a consensus based
on the dalil of syara’.
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The method of ijtihad only happens for problems that do not have any clear
verses (nas). Should there be a clear verse (from the Quran and hadith) regarding a
certain problem; it is forbidden to conduct any ijtihad in any circumstances whatsoever.
Thus, the law here is the same as the one that applies to other problems related to
aqidah that cannot be justified through ijtihad. For example, there are clear verses that
proscribe the practice of riba’, therefore, there should not be any ijtihad for that matter.
The same thing goes with matters pertaining to fara’id whereby there are verses that
say the obligation to divide one‟s estate according to a ratio of two to one to heir and
heiress. Therefore, there is no need to perform an ijtihad in order to divide the estate
equally.
With regards to laws that are formulated based on ijtihad, it is compulsory (wajib
ilzami) to practice what has been decided from the ijtihad as other imam mujtahids
(experts in Quran and hadith) did. To them, the law formulated is like an unambiguous
law from Allah through the Quran and Sunnah. But to other than the mujtahids (the
muqallid and the followers), they shall practice the mujtahid‟s fatwa because there is no
other pathways to know about the syariah laws than to seek fatwa from those who know
and capable to perform the ijtihad.
Hence, the failure to adhere to any one of the syariah laws that pertains to the
dalil qat’iy (confirm and clear) or accuse that there is an element of force in certain law
such as hudud (laws of fixed punishment), or claim that there are syariah laws that are
no longer suitable shall be regarded as kufur and can be assumed of being apostate.
Should any of the Islamic laws formulated by way of ijtihad and on the basis of
beyond assumptions (ghalabah zann) are breached; it is considered as immoral, fasiq
(cruel) and sinful. This is because the mujtahids have given their best efforts to induce
the truth and explanation on Allah‟s laws rather than on personal desires and specific
interests or hoping for any titles or aggrandisement. They just followed according to the
dalil of syara’ and guidance. Trust, sincerity and truthful are their nobility principles.
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The question now is after understanding the truth of Islamic law as presented
above, can Islamic law still be regarded as inclusive in nature? The answer is an
absolute no. This is because the Islamic law is never inclusive in a sense of openness
in accepting adjustments or changes simply because there are differences and conflicts
with other religions. Islamic laws are laws that cover all aspects of human life via
specific resources and methods which do not stray from the value of worships towards
Allah s.w.t.
Islam is a Universal Religion
When we review the history of the Prophet‟s missionary movements in Makkah
al-Mukarramah, we saw the struggle of the Prophet (peace and blessings be upon him)
to deliver the message of faith to the people of Makkah. The Prophet (peace and
blessings be upon him) hid nothing from his people but confidently explained to them
through the revelations sent to him by Allah s.w.t., that Islam is a universal religion and
can be accepted by anybody amongst His creations.
However, this does not mean that with the da’wah, Islam can force others to
embrace Islam. Islam accepts the existence of other religions and this is recorded in
many verses in the Quran especially in Surah al-Hud verse 11 that mentions should
Allah s.w.t. requires surely all mankind will be one collective ummah.
In understanding this verse, Muslims have to interpret it with pure Islamic faith.
Such verses are very dangerous if interpreted merely according to the sociology of
knowledge or current realities that can be easily used as an argument to accuse Islam
as being inclusive thus acknowledging the truths of other religions. If this verse is
studied based on Islamic faith, we first need to understand that Allah‟s will is divided into
two: first is the will of kauniyah and second is the will of syariah.
The will to actualise (kauniyyah) means that it is Allah‟s will to make things either
good or bad, beneficial or not and everything else that He wishes. Whereas the syariah
laws refer all forms of commands and prohibitions that Allah s.w.t. has made to be
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obeyed or shunned by humans. Allah s.w.t. encourages man to obey such laws and He
will be displeased if the laws are ignored. Referring back to the verse discussed above,
Allah s.w.t. only mentions the will to actualise (kauniyah) people to be of different
religions, not merely one. However, based on the requirements of law, definitely, men
are asked to be united under one religion (Islam) and Allah Himself mentions that He
accepts no other religion but Islam while others shall not be accepted in the hereafter.
Religious Dialogue as a Medium of Da’wah
Ever since the resurgence of Rasulullah (peace and blessings be upon him) and
the other prophets, Islam have been encouraging interactions and relationships with the
non-Muslims. This is the only way the teachings of Islam can be spread or at least being
benefitted together by the non-Muslims. Today, we are presented with the idea of
creating inter- religious dialogues amongst the people of multi religions. Hence, there is
a proposal for the Government to establish a coordinating body that acts to coordinate
all dialogue activities besides ensuring the effectiveness of the dialogues being held.
The proposed inter-religious dialogue is not something new in Islam because it
is one of the important mediums used by the earlier generations of Islam in delivering
the messages of Islam with wisdom and intelligence without involving any elements of
coercion and violence. Allah s.w.t. stated in Surah al-Nahl verse 125 meaning: “Invite to
the way of your Lord with wisdom and good instruction, and argue with them in a way
that is best. Indeed, your Lord is most knowing of who has strayed from His way, and
He is most knowing of who is [rightly] guided”.
According to the translation of al-Qurtubi, this verse was revealed in Makkah at
the time when the Quraysh was busy making opposition against the Prophet (peace and
blessings be upon him) in variety of forms of terror and violence, however, Allah s.w.t.
commanded the Prophet (peace and blessings be upon him) to go to them and conduct
dialogue with wisdom, intelligence and gentle words.
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In brief, the inter-religious dialogue according to Islamic perspective is not more
than a medium of preaching to deliver the message of Islam to the non-Muslims.
Therefore, its objectives are to find the truth and to invite other religions to assess the
facts presented in the syariah laws and Islamic faith.
As an example of how an objective dialogue that is posited by Islam is as Allah‟s
words in Surah Ali-„Imran verse 64 meaning: “Say (Muhammad): ‘O People of the Book,
come to common terms as between us and you: That we worship none but Allah, that
we associate no partners with him; that we erect not, from among ourselves, Lords and
patrons other than Allah. If then they turn back, say ye: “Bear witness that we (at least)
are Muslims (bowing to Allah’s Will)”.
This verse clearly illustrates to us how the Prophet (peace and blessings be upon
him) was commanded by Allah s.w.t. to exchange words and opinions with the nonMuslims with the intention to extend Islam to them and simultaneously invite them to
accept Islam with an open heart.
In the context of our country today, the Government has made efforts to reach
the non-Muslims in various mediums and methods either directly or indirectly. The
establishment of a few bodies that are directly tasked to communicate to the nonMuslims evidently showed the Government‟s commitment. Among them are the Institute
of Islamic Understanding Malaysia (IKIM), Islamic Da‟wah Foundation of Malaysia
(YADIM), Muslim Welfare Organisation Malaysia (PERKIM) and many others. In
addition, other Government‟s indirect efforts to spread the teachings of Islam through
the implementation of “The applications of Islamic Values Policies” and the concept
“Islam Hadhari” as proposed by the Prime Minister.
All these clearly show that Islam is a religion which can be accepted by all parties
due to its universal characteristics. Islam also does not need to accept new ideologies
as mooted by the pluralists on the basis of forming religious harmony. Certainly, Islam
has been proposing harmonious society despite the multi religions since the days past
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and it was proven with the formation of the “The Charter of Madinah” during the reign of
the Prophet (peace and blessings be upon him) which gave justice to all parties.
In effect, the inclusive and exclusive characteristics given by the Westerners are
merely to avoid clashes and conflicts between religions, or in simple terms, it means we
keep our faith and beliefs in our hearts or respective clusters but physically demonstrate
the similarities and consensus in our external practices as well as to avoid any conflicts
with one another. As a result, people of multi religions may live in peace and harmony.
Hopefully, with the status of Islam that has existed since a long time ago, and
has been acknowledged by the constitution as the official religion in this country, Islam
will continue to be understood and appreciated by all parties especially the non-Muslims
and by the Muslims themselves. Therefore, whatever issues that is racist and with
religious overtones should be stopped because it will only lead to endless conflicts and
rupture the harmony of religious institutions in this country.
PP (Aliran Pemikiran)
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