Islamic Insights

Dr. Liyakat Takim

The Qur'anic view of peace and co-existence is interwoven with its view of a universal moral discourse that unites all human beings. According to the Qur'an, human beings are created with an innate disposition (Fitra) that leads to knowledge of and belief in God. In fact, the Qur'an posits a universal morality for humankind that is conjoined to values ingrained in the conscience of all human beings (30:30). This suggests a universal ethical language that all human beings can connect to and engage in. As the Qur'an states, "He (God) has inspired in [human beings] the good or evil [nature] of an act; whosoever has purified it (the soul) has succeeded, one who corrupts it has surely failed." (91:8-10) The Qur'anic concept of a universal moral order is thus grounded in the recognition of an innate disposition engraved in the human conscience. Through this notion, Islam embraced certain universal human values that could form the basis for interaction with a diverse "other".

The basis of such a universal moral order can also be traced to verses like the following, "Humankind, be aware of your duties to your Lord, who created you from a single soul, and from it created its mate, and from the pair of them scattered abroad many men and women." The verse suggests a common genesis and unity of human beings based on God's creation. It also implies that human beings have to recognize and live with their differences.

On the basis of universal guidance and a common human origin, the Qur'an posits the presence of an objective and universally binding ethical and moral standard that is accessible to all intelligent beings. A striking feature of the Qur'anic discourse is the emphasis on the capacity of human beings to use their innate intelligence to comprehend universal truths. It is on the basis of their innate capacity and shared moral values that human beings can deal with others based on the principles of fairness and equity.

For the Qur'an, knowledge of the ethical good is grounded on an innate disposition which is ingrained in the human conscience. It is this knowledge that guides human beings towards upright moral conduct. Due to this, the Qur'an commends and exhorts human beings to perform the good rather than describing what it is. It assumes human beings know the good intuitively. For example, the Qur'an uses terms such as Salih (moral uprightness), a term which, together with other words from the same root, occurs 171 times in the Qur'an, without defining or describing them. Similarly, the Qur'an does not explain or define Dhulm (wrongdoing) but sets forth the ramifications of vicious behavior. In essence, the Qur'an assumes that good and evil are categories that are known independently of revelation.

The Qur'an also emphasizes individual and collective responsibility in the realization of the ethical good. It is because of this factor that we frequently read of Amr Bil Ma'ruf and Nahi Anil Munkar, enjoining what is cognitively known as good and prohibiting what is known to be evil. Through this principle, the Qur'an urges human beings to establish the moral good on earth. Those who fail morally become enemies of God as they become agents of corruption and discord on earth.

The Qur'an also views human diversity as a basis for understanding and peaceful coexistence. Thus, verse 49:13 states, "O people, We have created you from one male and female (Adam and Eve), We have created you in different communities and tribes so that you may know each other." Stated differently, human diversity should enhance the recognition of, rather than confrontation with, the other.

Fundamental to the Qur'anic conception of peaceful co-existence is the view that human beings are united under one God (2:213). They are to strive towards virtuous deeds (5:48), for the most noble person in the eyes of God is the one who is most pious (49:13). These and other verses command Muslims to build bridges of understanding and cooperation with fellow human beings so as to create a just social order.

The ramification of the preceding passages is that, since guidance is the function of God, it is He alone who has the right to decide the "spiritual destiny" of human beings. The Qur'an categorically maintains that the ultimate fate human beings be left to God, the true judge of human conduct. Not even the Prophet (peace be upon him and his progeny) has the right to judge the ultimate fate of human beings. As it states, "Upon you [O Prophet] is the deliverance [of the message], upon Us is the reckoning [of the deeds]." (13:40) In another verse, the Qur'an states, "Had God willed, they would not have been idolaters. We have not appointed you as a watcher over them, neither are you their guardian." (6:107) By elevating judgment to the Divine realm, the Qur'an accommodates the space for coexistence on the human plane.

A professor of religious studies at the University of Denver, Dr. Liyakat Takim has written and translated many books and articles related to Islam and Shi'ism. His book Heirs of the Prophet: Charisma and Religious Authority in Shi'ite Islam recently received the 2007 CHOICE Award for Outstanding Academic Title from SUNY Press.

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