This is a very important topic in today’s confused world and perhaps too confusing for many people. I have tried to the best of my abilities, as a student of Islamic theology, to deal with this topic as closely as possible to the spirit of the Quranic teachings and prophetic guidance without resorting to the sayings and actions of people. As we say in Islam, if I am right it is from God, and if I am mistaken it is solely from me. 

However, from the very outset let me make it clear that the purpose of this lecture tonight is not to be apologetic for the phenomena of terrorism in our time, or to give the impression that these are the results of Islamic teachings. We know they are not and you know they are not.  

It is a common perception among Muslims that the western world misunderstands them and their religion. Though we live in a world described by many as the global village and assume we are more enlightened than ever before, yet we find much of the old prejudice and mutual suspicion still rife. In the aftermath of 9/11, where we, the Muslims, believed that there was no role Islamic teachings could have played in that tragedy, the western world jumped to the opposite conclusion, and rushed to study Islam and read the Quran to find out why that tragedy took place and to justify their conclusion. Happily this resulted in more converts to Islam.

The impact of this mutual suspicion was not very clear unto me until I was invited to speak at a gathering in a church, when beside so many encouraging comments I had a couple of remarks, which were made in all good faith. A good lady came forward and told me how happy she was after my talk and that she will tell her friends that Muslims were humans just like them. I was completely dumbfounded by this remark. I had no courage to ask the good lady what her perception of Muslims was before it was dawned upon her that Muslims were human. A little later, a man came to me and congratulated me that he has learned that we worship the same God as him. 

Muslims have no such misconceptions about the people of Book. WE believe in the humanity of all human beings and that there is one God for all peoples.

Islam is described in the Quran as the abode of peace (Surah 10 verse25). It treats humanity as one people ( Surah 21 verse92) and it does not allow people to be judgmental about each other.(Surah 53 verse32 and Surah 22 verse 17)

In the modern world, when most of our problems have surfaced out of political adventurism and a desire to control world resources, people are quick to describe any failure or any resistance to their ideas as being religious or of a religious nature. When the al-Qaedah came to the fore after the 9/11 attack in America, Ben Ladin’s political adventurism was quickly turned into religious warfare and portrayed by the western intelligentsia as an onslaught by Islamic terrorism against the peaceful Judeo-Christian West. As many western leaders queued to describe Islam as a peaceful religion, we Muslims found no logic in them bringing Islam into their conflicts.

Islam, first and foremost, is not a political ideology aiming to dominate the world or control its people. It describes itself as the religion of guidance and its mission is the conveyance of the divine message. Its teachings operate on the basis of the principles enshrined into Shariah Law, whose motto is Total Justice.

Who are Ahl al-Kitab? What does al-Kitab mean? Kitab literally means a book, something written in the form of a book. In this context it means a divine scripture. A book of heavenly guidance and laws sent to the messengers of God. The Quran sometimes uses the term of ‘Ahl al-Kitab’ and at other times ‘those who were given the Book’. For example, it states in Surah 2 verse 87: “We gave Moses the Book and followed him up with a succession of messengers”. It says about Jesus in Surah 3 verse 48: “and God will teach him the Book and wisdom, the Torah and the Gospel”. ‘The Book’ is also the eternal source of guidance in the heaven from which messages and guidance were sent down to the Prophets and messengers of God. The Quran is also called a Book. Without going into any details about who else make up this group of Ahl al-Kitab, it is sufficient to say that anyone who believes in one God as Creator, produces a Book sent to a prophet of God and conforms to the eternal theme of divine guidance and law can be regarded as Ahl al-Kitab.

Ahl al-Kitab (peoples of the Book) is not, in my opinion, a title of privilege or honour, or even any kind of special treatment of people with whom we share the Abrahamic heritage of monotheism. If we were to do so it would belittle the grand purpose of the whole concept. This concept was introduced in Islam, in my opinion, to end all historical rivalry in the matter of religious dominance. It was intended to focus the attention of religious leaders on the more sublime purpose of the divine teachings towards the purification of human souls and the seeking of wisdom and eternal truth to attain deliverance from human suffering in both worlds.

Thus we find, on one hand, that the Quran proclaims the end for any compulsion or coercion in religion and grants people their right to believe or choose their beliefs. The Quran declares: “There is no compulsion in religion” ( Surah 2 verse 256) No people should be forced to believe any particular faith. Faith and belief should come out of the free will of people. Judgement day will, otherwise, carry no meaning. This is one of the five purposes of Shariah Law, which means that the personal belief of a person or a people will be protected by Shariah Law, hence by a Muslim authority, as long as they do not contradict the other four purposes of the Shariah.

In Surah 10 verse 99 the Quran states: “if it had been your Lord’s Will, all those who are on earth would have believed, will you then compel mankind against their will to believe?”  This verse reinforces the Islamic principle that forced-upon-belief is not valid from an Islamic point of view.

Hence, the distortion in the minds of western people that jihad is a ‘holy war’ against ‘infidels’ is a wholly misplaced and utterly wrong concept. Both of the terms ‘holy war’ and ‘infidels’ are the remnants of crusaders era perpetrated by Christian armies. They do not exist in Islamic theology. Nonetheless, these terms have found their way into the Muslim extremists’ movements’ vocabularies and they use them freely for their convenience to give their conflicts a religious colour (hue) and to mobilise people to their cause. Islam has no concept of waging a war to convert people as such conversions will not be valid according to its own principles. 

 The Quran is very clear about conveying the message of Islam by proper means. In surah 16 verse 125, the Quran says: “invite to the Way of your Lord with wisdom and beautiful preaching and argue with them in ways that are best.” Certainly waging a holy war is not a Quranic idea of conveying its message. Freedom of belief for all people is one of the essential elements in Islamic Shariah. The Quran in the very beginning clarifies its purpose saying that it is guidance for those who seek righteousness and right path.

In one of the interfaith dialogues that was held in Baghdad in the time of caliph Al-Mamun (813-33), an eminent participant from the Manichean sect took part. His name was Yazdanbakht and he was from Persia. He had disputation (polemics) with the Muslim theologians and was highly impressed by Islam’s power of argument. The caliph thereafter tried to induce him to embrace Islam. Yazdanbakht refused saying: Commander of the faithful! Your advice is heard and your words have been listened to. But you are one of those who do not force men to abandon their religion. Far from resenting the failure of his efforts, the Caliph furnished him with armed bodyguards so that he may not be exposed to insult from the fanatical populace.

On the other hand, the Quran proclaims that all children of Adam are honoured, regardless of any race, creed, colour or origin. It says in Surah 17 verse 70: “We have honoured the children of Adam; provided them with transport on land and sea, given them for sustenance things good and pure; and conferred on them special favours above a great part of our creation.” In Islam we do not have any concept of being either a chosen one or a gentile, or that any one is godly or forgiven just because one belongs to certain faith. Similarly, the idea that another person can take the burden for our sins or that confessing to our sins bestows any benefits on Judgment Day, is not recognised in Islam. It is about equal justice, equal access and equal opportunities for all human beings and that the people bear responsibility for their own actions and deeds.

It is all simple and plain. “And whatever wrong any human being commits rests upon himself alone; and no bearer of burden shall be made to bear another’s burden”. (Surah 6 verse164)

The Quran reminds people of their unified origin and means of privilege, if any, saying: “O mankind! We created you from a male and a female (Adam & Eve) and made you into nations and tribes that you may know each other. Verily the most honoured of you in the sight of Allah is he who is the most righteous of you…” (Surah 49 verse 13)

This argument leads us to the fact that all lives must be protected, whether they are believers in God or not. That is again one of the five important objectives of the Shariah Law.

The Quran says in the Surah 6 verse 151: “Say: come and I will recite to you what your Lord has prohibited (or sanctified) for you: that you do not associate with Him anything, be good to your parents, kill not your children for the fear of want, We provide sustenance for you and for them, come not near to indecent deeds, whether open or secret, take not life which Allah has made sacred except by way of justice and law….).

All the claims and argument and the phenomena of violence and so called Islamic terrorism are not, most certainly in our opinion, the creation of Islam or Islamic teachings. If we do not try to understand them from proper perspective the danger is that we all will only be digging our hole deeper and deeper. Politicians, media and academics are quick to associate any violent reaction of any kind with Islam to satisfy widely held prejudices.   

If we keep singing to the tunes of religious extremists and political terrorists and call their acts jihad or relate them to Islam, the gulf of suspicion and distrust is only going to widen and opinions become polarised.  

Jihad is one of the noblest concepts in Islamic Faith. It is not about any holy war, because there are no holy wars in Islam. The term holy war seems to be solely an exercise of pure comparison. There were Christian expansions and there were Muslim expansions. Then there were holy crusades and then there were so called “holy wars”. Jihad is an all encompassing concept that should govern a Muslim’s life. It is a struggle against any injustice, wrongdoing and evil acts. It is holding oneself steadfast against temptation, incitement and provocation. It is about abiding by the Islamic obligations, duties and responsibilities. It is about purity and soul purification. It is about working for the welfare and good of human beings. It is about learning, education and teaching. It is about striving to attain the best possible outcomes from all our endeavours. All these are the greatest jihad, as described by the Prophet.

Jihad is not violence. Any violent act is just that and must not be related to the noble teachings of our noble faith. As I said, in Islam, there are no holy wars, but if a war is waged against Muslims, defence becomes a religious obligation. The Quran says in Surah 2 verse190: “and fight in the cause of Allah those who fight you but do not transgress, as Allah does not love transgressors”. This is a clear command regarding not initiating any violence or war. But if there are any acts of persecution and transgression against Muslims, the Quranic command, in Surah 22 verse 40, is this: “to those against whom war is made, permission is granted to defend themselves, because they are wronged, and Allah is most Powerful for their aid. They are those who have been expelled from their homes in defiance of right (for no cause) other than that they say: “our Lord is Allah”…..This verse was revealed to allow the Muslim community to defend itself when they faced the first war against them in Madinah by the Makkan army. Muslims wondered how could they fight being a religious community? The answer was they could do so if it was to remove persecution for their faith.

However, this verse always carried a greater meaning to me. The rest of the text of that verse reads: “…..did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues and mosques in which the name of Allah is commemorated in abundant measure.”  This remaining text clearly demonstrates that this permission to defend themselves against a transgression is not only granted to Muslims, but is equally allowed to monks, nuns, Christians and Jews if they are persecuted for their faith, and they would not be seen as aggressors.

The Quran is equally clear about how Muslims should treat those Makkan pagans and polytheists who persecuted them and drove them out of their city. In Surah 5 verse 2 it says: “and let not the hatred of some people in once shutting you out of the Sacred Mosque lead you to transgression, help each other in righteousness and piety and do not help one another in sin and rancour”.

The Quran goes even further in eliminating any hatred against anybody. Justice is divine and the cause of justice is sacred and it must be implemented. It says in the same surah but verse 7: “O believers! Stand out firmly for Allah as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just, that is next to piety…”

The Quran could not be clearer about peaceful coexistence with the people of other faiths and beliefs than what it has stated in Surah 60 verses 8 and 9: “Allah forbids you not with regards to those who fight you not for your faith nor drive you out of your homes from dealing kindly and justly with them, for Allah loves those who are just. Allah only forbids you with regard to those who fight you for your faith, and drive you out of your homes and support others to drive you out from turning to them (for friendship and protection). It is those who turn to them (in these circumstances) that do wrong.

As Muslims we believe that Islam is eternal and its guidance was given to all prophets and messengers of God, and in the words of the Quran “we make no distinction between one and another”. So it is only logical and an act of common sense to say, from the Muslim point of view, that commonalities are greater between the followers of revealed scriptures than our differences. In fact, against the common stereotype about the relationship and a perception of Judeo-Christian common heritage, Muslims are nearer to both Jews and Christians than either Jews and Christians to each other. Islam recognises both as revealed religions whereas Judaism does not recognise either Christianity or Islam as such.

So, from Islamic points of view what are the differences that give us separate religious identities and is Islam averse to peaceful coexistence?

The Quran guides us as far the peoples of the Book are concerned in an unequivocal way, saying in Surah 29 verse 46: “And dispute not with the people of the Book except in the best way, unless it be with those of them who do wrong, 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 submit”. 

Islam has clearly laid down the rules for Muslims on how to treat and deal with the peoples of the Book and commanded Muslims to proclaim to the peoples of the Book that there is clearly no ground and no divine license for any dispute or conflicts on the basis of religious differences. The God that we all submit ourselves to is one, both in numerical sense and in devotional sense.

However, this is not to say that if people have different faiths other than the revealed ones, Islam takes a different attitude. The Quranic rules are still the same when it comes to peaceful coexistence. Surah 109 was revealed in Makkah  where people who were dominantly pagans and who were also aggressively opposed to the advent of Islam. The Quran even there preaches the message of tolerance. It says: “O you who reject faith. I worship not that which you worship, nor will you worship that which I worship. And I will not worship that which you have been wont to worship, nor will you worship that which I worship. To you be your way and to me mine”.  

When it came to the peoples of the Book, the Quran mentioned the object of worship which is God and preached tolerance of each others’ faiths and when it came to the pagans of Makkah, the Quran clearly rejected the objects of worship but still preached tolerance of each others’ practices.

God is the pivotal element in our faith and all our doctrinal differences revolve around it. God in Islam is clearly defined. He is one, eternal, the infinite and the absolute in all His attributes. It is beyond us to imagine a form for Him or define Him in any way that portrays Him as limited or as less than the infinite being He is. (ref: Surah 2 verse255, surah6 verse95-103,  and surah112 for example). He is the Creator and has no partners, no associates, no sons, no daughters and is all omniscient and all powerful. When a Muslim reads in the Bible that God walked in the Garden of Eden or that he regretted the Flood, saying ‘I wish I had not done it’ or that someone wrestled with God and almost defeated Him’, he becomes aware of a non-divine and alien concept of God. A Muslim will argue against such concepts but again is under a strict command to observe tolerance. The Quran said in numerous places: “and the duty of the messenger is only to convey clearly (the message).5/99. 

People often refer to the intolerant nature of Islam by giving one recent example where the hardline Taliban government of Afghanistan destroyed the statues of Buddha in Bamyan. I always try to point out to these people that the statue of Buddha remained in safety with the Muslims for centuries. Islam has never been given the credit of protecting it. When it was destroyed to score some political points, opponents of Islam rushed to point out how intolerant Islam was.

Buddha is an object of veneration for many people in the world, and whilst not necessarily regarded as God or creator, objects of worship or idols that are worshipped as God, and which are profoundly rejected by Islam, are regarded with tolerance as commanded by the Quran. Surah 6 verse 108 commands: “revile not those whom they call upon besides Allah, lest they out of spite revile Allah in their ignorance”.

Islam does discriminate against people for having a belief other than Islam.  A clear choice is given: “Say: the Truth is from your Lord, let him who will, believe, and let him who will, reject”. (Surah 18 verse 29).

Islam’s relation with the peoples of the Book has always been interesting and subject to antagonistic discourse from all concerned. Islam acknowledges the doctrinal differences, it corrects them and invites them for reflection. But it never made them a basis for any hostile relationship. The Quran contains about fifty references to Jews, mentions Moses some 137 times and the Torah 18 times. But it should be noted that whenever the Quran rebukes the Jews, it is in fact because they did something that the Quran deems in conflict with their religion. The Quran does not condemn the Jews as a people, or denigrate or laud any ethnic groups or race. The Quran rather gives due consideration to the fact that the Jews were the only bearers of monotheism for a long time in a world that was pagan or idolatrous. However, with Christianity and then Islam the Jews lost their sole monopoly of monotheism and with it the concept of the chosen race or people. The Quran says as mentioned earlier on: “O mankind! We have created you from a single pair of a male and female, and made you into nations and tribes that you may come to know and cherish one another (not to despise one another) verily the most honourable of you in the sight of God are the most righteous”. (Surah 49 verse 13)

As far as Christianity and Christians are concerned, the story of Jesus is mentioned more than once. The Quran mentions him as Jesus twenty five times, as Messiah eleven times and as son of Mary twice. Mary is mentioned by name thirty four times and as ‘the one who guarded her chastity’ twice. Muslims are astounded and dumbfounded when they read notable scholars and in particular clergies portraying Islam and Muslims as the enemies of Christ and some even calling the prophet Muhammad anti-Christ. Conversely, many uninformed and misinformed Christians are astonished when they are told about the respect and love Muslims have for Jesus and Mary, despite our doctrinal differences. Jesus is after all a prophet and messenger of God for Muslims to believe in.

A principle and obvious difference between the Jews and Christians is their stand on Jesus, who Muslims believe, was a true and genuine messenger of God to his fellow Jews. Those who rejected Jesus and accused his mother of unchastity are rebuked by the Quran time and again. Even the Quran completely absolved the Jews from Christ’s blood.

The Quran mentions the miracles that Jesus performed by God’s permission and Muslims believe in them.

Nonetheless, Muslims do not believe in the doctrine of Trinity. They do not ascribe divinity to anyone other than God. The Muslims do not believe in the concept of original sin. They believe in the purity and sinless nature of human being. They believe in the accountability and judgement.

These doctrinal differences are neither trivial nor to be ignored. However, it would be foolish and counterproductive to fight one another or hate one another because of them. Debate over the differences of belief should abide by the highest ethics of civilised debate, as the Quran guides us: “And dispute not with the people of the Book except in the best way, unless it be with those of them who do wrong, 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 submit”.

Notwithstanding the serious differences between the views of Christians and Muslims, Islam is very keen on expounding the common ground, saying: “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 Partners other than God. If they then turn back, then say: bear witness that we (at least) are Muslims (submitters to God’s Will) (Surah 3 verse 64)

Beyond this human relationships should remain peaceful and friendly.

However, the fractured relationships between Muslims and the peoples of Book in our time and in our past history cannot be ignored. The question is: should religious teachings be blamed for the conflicts that have taken place or are taking place? Why the modern world insists on looking upon modern conflicts through eyes clouded by historical prejudice? Why are we not honest and brave enough to take the blame for our mistakes in our secular society? Why is secularism always deemed to be pious and religion is always apportioned blame?

One of the most problematic conflicts of our time which involves all three sections of the peoples of the Book is Palestine. For Muslims and Arabs it is not a religious conflict. It is an issue about people who lived for generations and centuries in that land and were driven out and their lands confiscated. Just less than a century ago this land was populated primarily by Muslim and Christian Palestinians who coexisted peacefully with a small Jewish minority. However, when the state of Israel was established in 1948, the majority of these Palestinians were forced to leave their homes and lands. This is not a religious conflict, at least from Muslim and Arab point of view. If anything, it is a religious conflict resulting from the Jewish point of view which claims this land on the authority of the Old Testament.

It is also a religious conflict from many rightwing Christians points of view who actively support the occupation of Palestine by Israel from Biblical perspective and have no sympathies for the sufferings of Palestinians. For Arabs and Muslims it is simply an issue of right and justice.

Iraq is another example of our time where the issue has no connection with religion at all. Saddam Hussain, as the world knows, is not any kind of religious person, but purely a secular person in a secular world. However, it has become a crusade for Mr. Bush. With the invading army of the United States came an army of evangelists with millions of Bibles and billions of Dollars to convert those ‘uncivilised Muslims’ of Iraq. All kinds of propaganda has been mobilised using TV, radio, the internet and other forms of media. However, it has never become or been called a religious war from a western point of view. But as soon as some nationalists and people of a religious background and some criminal elements took up weapons to resist the occupation in Iraq, they were immediately branded Islamist or Islamic terrorists. The term Jihadist is becoming popular in the media, but it is same as calling the western forces crusaders. We do not seem to have come very far from our past.

We hear people saying that the problem with Islam is that it has no single united religious authority to enforce a solution. That is absolutely correct. For Muslims the Quran is the only single authority, because people, even the religious authorities, can be corrupted. However, though Christians, with all their denominations, have perhaps had their own single authorities, no one appears to listen to them. Churches here were against the war. It did not bring justice to Palestinian people. It did not make Mr. Bush or Mr. Blair refrain from War in Iraq. After the war, our prime minister stated that he was happy to meet his creator, perhaps hoping to persuade Him as well that the war was in His Cause.

I am one of those who believe religions do not incite wars. Wars are made using religions to justify them. How many wars in recent history were fought for religion? We Muslims still do not think of colonial wars as religious though missionaries have played their roles actively. Legitimate defence should be justified from a religious perspective. But it does not make it a religious war.

Islam has no issue with peaceful co-existence. In fact that is the goal of Shariah law, to strengthen human bonds. We are all glad that in all major faith groups and communities there are movements to participate in interfaith dialogue, create greater understanding of each other and have respect for each others’ faiths. Muslims are encouraged by the radical shift and the more conciliatory approach of the Vatican on Islam and Muslims which has shown for some time a greater understanding of the issues. This  break from past prejudiced views and the acceptance of the fact that after all Islam is a bearer of divine monotheism that Arch patriarch Abraham was so rightly guided to, would seem to confirm this. However, this feeling of encouragement has been deflated somewhat by the tone of Dr. Carey the Ex archbishop of Canterbury in which the message he presented showed a very narrow approach to our problems and contained a hostile attack on Islam and Muslims.

Islam has all its good will for the wellbeing and welfare of humanity. If some of its followers do not conform with its teachings then it is not a defect in the teachings of Islam, but it is a defect in their characters. Islam has no terrorism but there are terrorists among Muslims. Likewise, other faiths and communities do not teach terrorism, but no doubt there are oppressors and people among them who terrorise others. We only have to come together and build on the positive attitudes and good will that many people among all human communties are exhibiting.   

Imam Rashad Azami