In today’s global context, marked by various crises, individuals, particularly those of religious backgrounds, are obliged to seek common values that can help humanity overcome challenges. Reading the Qur’an thoroughly, one realizes that it builds the relation among humans on the basis of interaction, adopting a well-known principle in the Qur’an called “Ta’aruf” (which literally means: to know each other). The Qur’an reads, “People, We have created you all from a single man and woman, and made you into races and tribes so that you [get to] know one another. In Allah’s eyes, the most honored of you are the ones most mindful of Him: Allah is All-Knowing, All-Aware.” (Qur’an 49: 13) To successfully establish this principle, we have to search and highlight the religious communalities because without such endeavor, there can be no meaningful peace in the world. In fact, this focus on the common and shared space has been highlighted in the Qur’an itself as the Almighty says, “O People of the Scripture! Come to a statement that is common to us all: we worship Allah alone, we ascribe no partner to Him, and none of us takes others beside Allah as lords.’ (Qur’an 3: 64) Thus, it may be inferred that Islam seeks to build human communalities to serve as bridges for interaction and cooperation among all nations and people, regardless of their different races, religions or backgrounds.
Based on these principles and such understanding, Muslim scholars have addressed a concept known as “the higher objectives of Shari’ah.” These are the objectives that Islamic Shari’ah attempts to promote in people’s lives. These objectives include the preservation of faith, soul, properties, mind and dignity. Muslim Scholars emphasize that such objectives are actually considered in all faiths, and there is no divine faith that contradict any of which. Thus, one will not find a religion that calls for the destruction of man, wasting people’s properties or threatening their dignity. We can say that this theory, namely, the higher objectives of Shari’ah represent a basis of the consideration of religious and human communalities. Here, I will attempt to highlight just three of these objectives: the preservation of faith, preservation of soul and the preservation of dignity.
A) Preservation of Faith
Faith is a core value in humans’ lives, as Allah has created us with an intrinsic inclination to believe in the Creator. All Divine Messages share this basic and core notion of believing in Allah, the Creator of the universe. It is true that these messages differ in some details on the nature of this God and His Attributes, but if we want to pursue a constructive interfaith dialogue, we need to focus on the common area. Divine Messages share the belief in god Who is the Creator and the ultimate Controller of the universe, and they both share the love for Him.
In Islam, the central creed consists of the two testimonies of faith or Shahadahs, which state that: there is no god but Allah, Muhammad is the Messenger of Allah. The Qur’an abounds with verses articulating this concept. It is noteworthy to highlight that numerous verses state that this is a shared belief with previous nations.
In the Qur’an, we read Allah’s Saying, “Argue only in the best way with the People of the Book, except with those of them who act unjustly. Say, ‘We believe in what was revealed to us and in what was revealed to you; our God and your God are one [and the same]; we are devoted to Him.’” (Qur’an 29: 46) Prophet Muhammad (PBUH) also said: The best that I have said -myself, and the prophets that came before me- is: ‘There is no god but Allah, He Alone, He hath no associate.” In Christianity, for example, we read in the Nicene Creed, “We believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.”
In fact, this belief in Allah leads us to the shared belief in the Hereafter, the day when all humans will be held accountable before Allah for their deeds. Such belief is necessary for humans to be always observant of Allah, keep on modifying their behaviors, attitudes and conduct, and keep away from evil.
People of religion actually need to focus on this shared area of faith as our world now is suffering an intensive call for atheism, a danger that threatens the human existence itself. The Grand Imam of Al-Azhar said, “The main cause of the wars that we are witnessing today is the deviation from the morals of religion, the spread of atheism and disbelief in Allah. All this leads to the spread of selfishness, arrogance, and the dominance of power and wealth, and deviation from values and morals.” On another occasion, the Grand Imam also said, “We should feel sure that the present threat does not spring from different religions, as much as it springs from atheism.”
B) Preservation of Soul
This is the second objective of Islam. In fact, all Divine messages call for the preservation of human soul. The Qur’an even prohibits a person to harm himself, as the Qur’an states, “Do not let your own hands throw you into destruction.” (Qur’an 2: 195) This principle is based on the philosophy that humans are the created beings of Allah, the Almighty, and it is absolutely forbidden to end the life of one of Allah’s creatures. It is only Allah Who gives life and causes death.
This principle necessarily leads us to the value of promoting peace, and this is an urgent duty of our time. Humanity faces many dangers that threaten human existence. We are facing radical groups that threaten the lives of innocent people; we face fierce and insane wars and conflicts that pay no heed for the human soul; we even face environmental changes that endanger our lives. In the face of all these troubles, men of religion need to stress and highlight shared principles in order to save humans.
Referring to this shared value, the Qur’an clearly shows us that Allah had instructed the Children of Israel that killing one innocent soul is equal to killing all people, and saving it equals saving all humans. The Qur’an reads, “We decreed to the Children of Israel that if anyone kills a person- unless in retribution for murder or spreading corruption in the land- it is as if he kills all mankind, while if any saves a life it is as if he saves the lives of all mankind.” (Qur’an 5: 32)
C) Preservation of Dignity
Islam, as well as other religions, focuses on the dignity of man, as Allah has created man in the finest form, and honored all humans, preferring them to all other creatures. Allah shows us this meaning in the Qur’an saying, “Indeed, We have honored the children of Adam, carried them on land and sea, granted them good and lawful provisions, and privileged them far above many of Our creatures.” (Qur’an 17: 70) Also, in the Bible we read, “Now the Son of Man is glorified.” (John 13: 32)
Tolerance
Based on this principle of man’s dignity, Islam encourages the value of tolerance. Islam calls the Muslim to always adhere to good manners in dealing with all humans. The Islamic texts foster the principle of respecting rights of neighborhood and sharing kind feelings of mercy and kindness with all people. This is the general principle of dealing with others in Islam whether they are Muslims or not. Prophet Muhammad (PBUH) said, “May Allah show mercy to a man who adopts a kind attitude when he sells, buys and demands for the repayment of loans.” As for dealing with non-Muslim, in particular, the Qur’an sets a general clear principle saying, “Allah does not forbid you from dealing kindly and fairly with those who have neither fought nor driven you out of your homes. Surely Allah loves those who are fair.” (Qur’an 60: 8)
Common Human Values
In addition to these religious principles, Islam calls for and approves humanistic and moral values. The basis of the moral values is the belief in Allah and the denunciation of arrogance. Islam calls for respecting social values, especially family values, helping the poor, being grateful to one’s parents, caring for rights, etc. Islam also prohibits injustice, cheating, hypocrisy, false testimonies, backbiting, etc. Prophet Muhammad (PBUH) summarized all this in his statement, “I have been sent to perfect noble morals.”